עַל אֵלּוּ מַתְרִיעִין בְּשַׁבָּת, עַל עִיר שֶׁהִקִּיפוּהָ גוֹיִם אוֹ נָהָר, וְעַל הַסְּפִינָה הַמִּטָּרֶפֶת בַּיָּם. רַבִּי יוֹסֵי אוֹמֵר, לְעֶזְרָה וְלֹא לִצְעָקָה. שִׁמְעוֹן הַתִּמְנִי אוֹמֵר, אַף עַל הַדֶּבֶר, וְלֹא הוֹדוּ לוֹ חֲכָמִים:
For the following calamities they cry out even on Shabbat: For a city that is surrounded by gentile troops, or for a place in danger of being flooded by a river that has swelled its banks, or for a ship tossed about at sea. Rabbi Yosei said: One may cry out on Shabbat to summon help, but it may not be sounded for crying out to God. Shimon the Timnite says: One may cry out on Shabbat even for pestilence, but the Rabbis did not agree with him.
תָּנוּ רַבָּנַן, הַנִּכְנָס לְבַקֵּר אֶת הַחוֹלֶה אוֹמֵר: ״שַׁבָּת הִיא מִלִּזְעוֹק, וּרְפוּאָה קְרוֹבָה לָבֹא״. וְרַבִּי מֵאִיר אוֹמֵר: ״יְכוֹלָה הִיא שֶׁתְּרַחֵם״.
The Sages taught in a baraita: One who enters to visit a sick person on Shabbat does not address him in the manner customary during the week; rather, he says: It is on Shabbat that it is prohibited to cry out and ask for compassion, and healing is soon to come. And Rabbi Meir says that it is appropriate to add: The merit of Shabbat is capable of engendering compassion.
כְּשֶׁעוֹשִׂים דְּבָרִים הָאֵלּוּ אֵין עוֹשִׂין אוֹתָן לֹא עַל יְדֵי נָכְרִים וְלֹא עַל יְדֵי קְטַנִּים וְלֹא עַל יְדֵי עֲבָדִים וְלֹא עַל יְדֵי נָשִׁים כְּדֵי שֶׁלֹּא תְּהֵא שַׁבָּת קַלָּה בְּעֵינֵיהֶם. אֶלָּא עַל יְדֵי גְּדוֹלֵי יִשְׂרָאֵל וְחַכְמֵיהֶם. וְאָסוּר לְהִתְמַהְמֵהַּ בְּחִלּוּל שַׁבָּת לְחוֹלֶה שֶׁיֵּשׁ בּוֹ סַכָּנָה שֶׁנֶּאֱמַר (ויקרא יח ה) "אֲשֶׁר יַעֲשֶׂה אוֹתָם הָאָדָם וָחַי בָּהֶם" וְלֹא שֶׁיָּמוּת בָּהֶם. הָא לָמַדְתָּ שֶׁאֵין מִשְׁפְּטֵי הַתּוֹרָה נְקָמָה בָּעוֹלָם אֶלָּא רַחֲמִים וְחֶסֶד וְשָׁלוֹם בָּעוֹלָם. וְאִלּוּ הָאֶפִּיקוֹרוֹסִים שֶׁאוֹמְרִים שֶׁזֶּה חִלּוּל שַׁבָּת וְאָסוּר עֲלֵיהֶן הַכָּתוּב אוֹמֵר (יחזקאל כ כה) "גַּם אֲנִי נָתַתִּי לָהֶם חֻקִּים לֹא טוֹבִים וּמִשְׁפָּטִים לֹא יִחְיוּ בָּהֶם":
...It is forbidden to hesitate before transgressing the Sabbath [laws] on behalf of a person who is dangerously ill, as [reflected in the interpretation in the phrase of Leviticus 18:5,] "which a person shall perform to live through them," as "['to live through them'] and not to die through them."This teaches that the judgments of the Torah do not [bring] vengeance to the world, but rather bring mercy, kindness, and peace to the world. Concerning those non-believers who say that [administering such treatment] constitutes a violation of the Sabbath and is forbidden, one may apply the verse [Ezekiel 20:25]: "[As punishment,] I gave them harmful laws and judgments through which they cannot live."
כדי לזכות למעלתה של השבת צריך יהודי להסתכל בשבת על הטוב שבעולם, וכמו שנאמר (תהלים צב, א-ג): "מִזְמוֹר שִׁיר לְיוֹם הַשַּׁבָּת. טוֹב לְהֹדוֹת לַה' וּלְזַמֵּר לְשִׁמְךָ עֶלְיוֹן. לְהַגִּיד בַּבֹּקֶר חַסְדֶּךָ וֶאֱמוּנָתְךָ בַּלֵּילוֹת". בשבת צריך להתבונן בהשגחה האלוקית שמכוונת את הכל לטובה, ולקבל את המציאות כפי שהיא באהבה, בלא לחץ לשנות אותה. וגם אם נחסר דבר שלא הספיקו להכין בערב שבת, או שארעה תקלה שגורמת צער, יש לקבל זאת בשוויון נפש ולהתענג על ה'. ומתוך כך מתפשטת ברכה וקדושה לכל מעשה ידיו בימות החול.
In order to fully appreciate the virtues of Shabbat, on Shabbat a Jew must look at the positive in the world, as it is written: “A psalm. A song; for the day of Shabbat. It is good to praise the Lord, to sing hymns to Your name, O Most high. To proclaim Your kindness at daybreak, and Your faithfulness each night” (Tehilim 92:1-3). On Shabbat one must focus on divine providence, which directs everything toward the good. One must also lovingly accept reality as it is, without feeling any pressure or desire to change it. Even if we are missing something that we did not have time to prepare before Shabbat, or even if something upsetting happened, we should accept this with equanimity and enjoy being with God. By doing so, blessing and sanctity will spread to everything that we do during the weekdays.
Susannah Heschel, "Following in my father's footsteps: Selma 40 years later"
https://www.dartmouth.edu/~vox/0405/0404/heschel.html
For my father, though, the march was not simply a political demonstration, but a religious occasion. He saw it as a revival of prophetic Judaism's political activism and also of the traditions of Hasidism, a Jewish pietistic revival movement that arose in the late eighteenth century, according to which walking could be a spiritual experience.
He said it reminded him of the message of the prophets, whose primary concern was social injustice, and of his Hasidic forebears, for whom compassion for the suffering of other people defined a religious person...
When he came home from Selma in 1965, my father wrote, "For many of us the march from Selma to Montgomery was about protest and prayer. Legs are not lips and walking is not kneeling. And yet our legs uttered songs. Even without words, our march was worship. I felt my legs were praying."