Q&A: Desecrating the Sabbath to Save a Non-Jew
Desecrating the Sabbath to Save a Non-Jew
Question
I understood that the Rabbi rules in accordance with the Meiri and others regarding saving a non-Jew when that involves desecrating the Sabbath.
I wanted to ask how this fits with the main reason given in the Talmudic passage for permitting desecration: “and live by them,” not die by them.
It seems that this refers only to Jews, who are obligated in the commandments, and about whom it is said that the purpose of the commandments is to preserve the life of the one engaged in them. But in the case of a non-Jew, the reasoning would seem to say otherwise, since the derivation does not speak about him… (I’m not asking about the tactical reasons such as enmity or Sabbath desecration, but about the essential reason that the Meiri, Rabbi David Halevi, Rabbi Herzog, and Rabbi Shagar mention. Morally I agree, but halakhically it’s a bit hard for me.)
Answer
On the contrary, “and live by them” seems even simpler to apply to a non-Jew. He should live by the commandments that are incumbent on him. A priest is obligated in more commandments than an ordinary Jew, so what? דווקא the second reason, “Desecrate one Sabbath for him so that he may keep many Sabbaths,” does indeed seem not to apply to a non-Jew. But it also does not apply to a Jew who desecrates Sabbaths. See the Tur, section 421, which discusses this.
Discussion on Answer
You don’t need to get to that Talmudic passage. The law of the Talmud is that one does not desecrate the Sabbath for a non-Jew. But as the Meiri wrote, this was said about the non-Jew of earlier times, who behaved in an inhuman way.
Hi, I have a question on the point itself—which Meiri is this? Can anyone point me to it?
I wasn’t familiar with this; it sounds really interesting.
Search here on the site for the article, “Is There an Enlightened Idolatry?”
I see, so according to this understanding, is the whole discussion in the tractate—when we follow the majority in a life-saving situation, and the example they give of 9 non-Jews and 1 Jew—not necessary?
It seems that the Sages’ basic assumption is specifically that one does not save a non-Jew, so how does that fit with the Meiri and with your view?