stoning
Hello Miki, I would be happy if you would respond if you have an answer.
These are the four places where stoning is commanded:
Deuteronomy 17
Leviticus 24
Deuteronomy 21
In the wilderness
I understand idolatry, but it’s hard for me to understand – why does the Torah command such a severe punishment as stoning for offenses like being a disobedient son and teacher or violating the Sabbath? Why not settle for a lighter punishment, such as excommunication, imprisonment or a fine? What is the justice or morality behind stoning? How does this align with the notion that God is merciful and compassionate?
It has nothing to do with the question of the merciful and the merciful. There are death sentences in Halacha because the offenses in question are apparently serious. In order to actually kill, there are many conditions (testimony, malice, warning and receiving a warning, an orderly legal process that tries to exonerate him), and whoever meets them does indeed deserve the punishment.
By the way, in my opinion, the least understood is its severity.
In general, in your opinion, Rabbi Michi, there is no authoritative entity that obliges people to believe in something. In your opinion, what is the meaning of the commandment of faith and the prohibition and punishment for it?
Does a Sabbath violator deserve to be stoned? I don't really care how much bureaucracy is required, but the law exists.
Arnon, it makes no sense and in my opinion there is no punishment for it.
Hagai, it does indeed come. In any case, if the law exists and is not implemented in practice, this does not indicate any moral problem. There is no moral problem in statements about punishment.
I would appreciate an explanation of the answer you wrote to Arnon's question
What do you mean there is no punishment? It is explicitly written that there is a punishment
Punishment for this is not given to someone who commits a sin, even if he commits a sin in his mind (meaning that he really thinks so). Punishments are only given to someone who commits a sin because of the evil inclination despite being aware of the prohibition and obligation to worship God.
If the commandment of faith has no meaning, what is the content of the commandment?
It has no content and therefore there is no such commandment. Maimonides was wrong in my opinion. Or he meant something else that I don't understand.
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