The story of a Hasidic who permits the violation of Shabbat
On Shabbat I read in a Hasidic composition about the weekly torah,
About a Hasid in a town who became very ill in the middle of Shabbat. They sent a messenger to the Rebbe (his name is mentioned, but I don’t remember) who went outside the boundaries of Shabbat to ask for mercy.
When the rabbi (whom he doesn’t remember either) heard about this, he asked the rebbe how it was permissible to do this? In the face of a Torah prohibition.
He replied: The words are correct. It is permissible for a doctor to cure a patient who is in danger on Shabbat. And if a doctor about whom it is said: “The doctor was given *permission* to cure,” he will cure on Shabbat,
16. To ask for mercy from a righteous person about whom it is said: “He who needs mercy will go to the righteous person” (a quote from some Gemara) in the imperative. He will go!
The story was brought to the Hasidim audience without any reservations about the actual law, it seems to be a ruling! For all intents and purposes.
Where do you classify such a provision?
Simple/Midrashic/Reform/Conservative/Other Mutation Interpretation?
It was the Rebbe from Belz.
This apparently depends on the question of whether walking with a righteous person is indeed beneficial (and whether he is truly righteous). If so, then why not desecrate Shabbat. Therefore, it has nothing to do with Reform or any other mutation. There is a factual discussion here. Although several recent scholars have written that even if it is beneficial, it is forbidden to do so, since it is forbidden to desecrate Shabbat for specific salvation. Barak Yosef and Rabbi Kluger and others have elaborated on this. I remember that they brought evidence from the Gemara regarding beatings for throwing the name of God to stop the Shitin.
Okay. Now I see that there is a real halakhic discussion about this (all the poskim are strict about it).
The argument of the second one seemed strange to me. And if we rely on it (according to the story) it sounds really absurd and ridiculous to allow the desecration of the Sabbath in this case
This is just a Hasidic requirement. Ignore it. There is a halachic argument here that can be discussed.
The same issue is whether it is permissible to write "Holy Name" on Shabbat so that someone will be healed.
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