The one who commits a sin + the one who persecutes and saves with his life = a command to kill infidels and incites to ‘return to questioning’

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asked 6 months ago

According to the well-known rule, the one who erred is greater than the one who was killed (that is, those who were troubled in this worldly life and those who erred are troubled in the life of the next world).
And as is known, in the law of life, it is permissible to save the pursued even at the cost of the life of the pursuer, and it is commanded to kill him (!) when there is no other way to prevent him from killing the pursued…

To P’z
Is it permissible to kill a person who leads many astray and does everything to dissuade people from observing Torah and Judaism?

If it is permissible to kill a murderer of the body in order to save… a murderer of souls (who declares that this is his mission in the world: “to bring back as many Jews as possible”), isn’t it even more so??

(See the entry ”Naor Narkis”)

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מיכי Staff answered 6 months ago

I don’t think there is a connection between the two. The sinner does what he truly thinks is right, but pursues murder. Furthermore, the sinner chooses to sin, unlike the murdered.
As is known, according to the Bible, Tos and Rashba disagreed on the desecration of the Sabbath by a child who fell into captivity, and the Gentiles raised him as a Gentile. Is it permissible to desecrate the Sabbath in order to save him? You see, this case does not necessarily exist.

מיכי Staff replied 6 months ago

Beyond that, murder is not reversible, regardless of the sin.
And in general, when they say that one is greater than the other, it is not a binding halakhic statement. It is to emphasize a certain aspect, but it is certainly possible that there are other aspects in which that one is greater. Like Rabbi Volva's pamphlet "The Equal Commandments", where he cites six commandments that are equal to the entire Torah. Of course, this cannot be logical, since each of them is equal to the other five + all the rest. This cannot exist simply. And the explanation is that each one is equal to the entire Torah in a certain aspect and another aspect of the others. And this is the case for the subject of Didan.