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Beit Midrash
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Answer: The main reason that some people do not carry on Shabbat in an area with an eiruv is actually not a lack of trust in a given rabbi’s expertise, as it is more commonly on fundamental grounds. Rather, they (including some rabbis who are responsible for eiruvin) are not convinced that an eiruv can be effective in the place in question. While all agree to the efficacy of eiruvin, some trust them only for small areas, not city or neighborhood eiruvin. Why?
What most people call an eiruv (a slight misnomer) is a collection of various structures, including walls and sets of strings connecting poles (tzurot hapetach). When an area is sufficiently encompassed with structures, it is a reshut hayachid (private domain, where one may carry, if certain other requirements are met). With all the possible places things that can go wrong in a big eiruv, including a need to rely on certain leniencies and the chance of changes (e.g., fallen or disqualifiedtzurot hapetach) since the last check, there is concern that something will. An eiruv is only as strong as its weakest link.
More fundamentally, the gemara (Eiruvin 6a-b) says that tzurot hapetach do not work in a reshut harabim (public domain, in which carrying more than four amot is forbidden by Torah law). Only in akarmelit (an area with reshut harabim-like status based on Rabbinic law) do tzurot hapesach make an area into a reshut hayachid, in which one may carry. Only actual physical impediments, such as walls and doors/gates can turn a reshut harabim into a reshut hayachid in which one may carry, and these are rarely feasible in municipal settings. Thus, in order to use our standard eiruvin, we need to assume that the areas in question are not reshuyot harabim. Are they?
The only Talmudicly explicit requirements of a reshut harabim are that it is sixteen amot wide (Shabbat 99a), it is not roofed over (ibid. 98a), and perhaps that is frequented by people (Eiruvin 6b). Such places abound (see Rambam, Shabbat 14:1).
Bemare Habazak - Rabbis Questions (654)
Rabbi Daniel Mann
203 - Partial Reneging on Hiring
204 - Why Not Use an Eiruv?
205 - Timtum Halev – Part I
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There are other theses to explain our lenient practice (see Aruch Hashulchan, OC 345:20; Chazon Ish 107:5). Perhaps the strongest, found in the Avnei Nezer (OC 273), is that the idea that tzurot hapetachare ineffective in a reshut harabim is just a Rabbinic stringency. After erecting the classic eiruv, then, the worst-case-scenario is only a Rabbinic prohibition, making it is easier to rely on the lenient opinions that a reshut harabim requires 600,000 people.
While we have confirmed the validity of the practice of most of us to rely on eiruvin, we have seen that there are often also strong reasons to refrain from usage, even if an illustrious rabbi vouches for the eiruv. Although we would warn people of the dangers of being machmir on this matter (e.g., due to communal and family dynamics), one should not misinterpret the intention of those who do so.
Kuzari -Rabbi Ari Shvat Kuzari class 8- "Answering Questions on the Kuzari's Proof from Mass Revelation
Rabbis in Midrash
Lessons
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Kuzari -Rabbi Ari Shvat Kuzari class 9 - "Seeing is Believing" (parag. 21-30)
These paragraphs elaborate on the theme that seeing and knowing is better than any attempt to prove logically, and begins explaining the difference between Israel and gentiles.
Ein Aya Various Universal Stages of the Geula Process
Rav Kook examines the various stages of redemption, explaining how (in addition to the obvious oft-mentioned stages of ingathering the exiles, reviving the Hebrew language, army, state etc.) the messianic dream of world prosperity, the State of Israel and world unity can and are realistically and logically gradually coming true.
Kuzari -Rabbi Ari Shvat Kuzari class 8- "Answering Questions on the Kuzari's Proof from Mass Revelation
How do we know that the "claim" of mass revelation to 2,000,000 witnesses at Mt. Sinai is really true? This important class answers all of the questions skeptics ask about this claim of the Kuzari.
Ein Aya Armies Still Necessary for Balance & the War Against Wars
Rav Kook explains why the world was originally divided into the various seemingly contradicting ideologies and cultures, in order to develop each one respectively. Swords or armies symbolize how each respective ideology defends themselves, as well as deters their opposing ideologies and cultures. On the other hand, the messianic era will be one of peace, and Rav Kook explains the transition to that stage, which mankind is already undergoing.
The Land of Israel LGBT'S IN ISRAEL
The question was asked, how can one make Aliyah with the LGBT parades?
Kuzari -Rabbi Ari Shvat Kuzari class 7 - Five Accumulative Proofs of G-d
As a preparation for the Kuzari's classic proof of G-d from the mass-revelation at Sinai, we start here with 5 other directions to strengthen our belief which also contribute to what the Kuzari will present as well.
Ein Aya Muscle & Meaning: The Dual Nature of Gevurah (Physical Strength)
Is physical strength and fitness a necessity or an ideal? Although it if often totally overlooked among topics of Judaism, Rav Kook writes that it clearly is also a necessity to deter the many enemies of Israel, but even in Y'mot HaMashiach, in the Messianic era, to a certain extent, it's ideal continues even after our enemies will have been finished off.
