Rambam Mishneh Torah Q & A: Hilchos Yesodei HaTorah Chapter 5

the yeshiva.net [Music] let's take questions yeah now you're asking the big question this question is raised by the case of mishnah rabios of caro the quest of mishnah asks a question he says what is the logic when the murderers come to the city and they say give us one jew any jew and we will not kill you if you do not we kill all of you what's they all have to yeah why why not take onejew and give him up so we could save the rest of the community it's a big question says the quest of mishnah perhaps it's the same principle that we discussed throughout my houses a jew comes to rave and says the governor said kill another jew and if not he kills me so there are other says why do you think your blood is more red than his blood maybe his blood is more red than your blood as rashi explains you're allowed to violate any mitzvah in order to save a life but here you're destroying your life to save a life who says your life is more significant in his life maybe his life is more secure within his life who says that he should die in order that you should live maybe you should die in order that he should live now again we're not going to say that he's more significant than you and you should die for him to live but here you want to do an act of murder it always says so the case of mission says that's the application here we now have to choose one jew to die because that's what these killers want they want us to give up one jew who we choose we take this jew and we say let him die why is his blood less red than anybody else's but so we take somebody else why is that man's blood or woman's blood or child's blood less red so you say that on every single person so you're stuck so what do you do says you're not going to do anything that's what the question is it's still a little hard to understand because if you have 100 000 people and all of them are going to die and even if some of them run away but let's say a majority of them are going to die 50 000 people are going to die so what happens you really sacrificed 50 000 people when you could have saved all of them by giving up one that's quite an intense but now we come to the next issue what happens if they want one person they want one person and the problem is he's an innocent person if he's high of misa then everybody holds you allowed to give him up it's not the right thing to do it's not midas hasidis we will not tell them to do that but you're allowed to do that but if they designate a person and the guy is an innocent person the person is innocent then what's the hawaii and says you're allowed rish loki says you're not allowed we can understand why what's rebirthman's logic reverse in his language is he he can't say irregular mycosis why is his blood any less red than anybody else's blood it's not that essentially his blood is any less red it's just that they want this guy we can't give them any jew and then ask which jew they want one person and if they take this man and kill him we will all be saved or we don't give him up and everybody dies or most of us die you can't say my why is his blood redder less red we're not saying his blood is less red it's just practically they want him they don't want anybody else we can't give up somebody they give up somebody else they don't want that person they want him he is the person they want for whatever reason he is the man they want or she is the woman they want so we can't say why him give up somebody else you can't give up somebody else it's not like the first case where they don't want a particular person they just say any jew here they want him so the class of missionaries says you can't say you're my causes because they want him so you say but how can you give up a jew to die because everyone says but i don't understand he's going to die anyway let's say you don't give him up so they're going to murder everybody they'll certainly murder him too no at least it's very likely they're going to murder him they're looking for him so if they kill everybody they're certainly going to go kill him so the question for jesus said i don't understand if you don't give him up he dies and everybody else dies if you do give him up he dies and nobody else does what's the logic of this great question of the quest of mission why would reshlaker say that it's forbidden to give him up and the rambam codifies this as allah and even if you have missed the rambam says it's not so simple fascinating question of the case of mission you know because mission answers he says perhaps richlakus holds that the reason why we're not going to murder another jew even if that's going to save our life is not because of my causes it's not because who said your life is better than his life because in this case i'm not saying your life is better than his life i'm just saying that if we give you up everybody else is saved and if we don't give you up we give somebody else up nobody is saved the question misha says that's not the reason there was a kabbalah jews had a tradition from moshe messina he just says kabbalah tradition for generations from hashem for moisha that you never ever ever murder a jew no matter the circumstances you cannot take an innocent jew and give him to be murdered no matter the circumstances applied the logic of my causes whenever it applies when it doesn't apply the halal still remains that's what the case of mrna says and that's why even if they designate him and they want him to die you still the kazakh mishnah says you're not allowed to give him up if he's an innocent man unless he's this is what the question says it's a kabbalah i you'll say logically it doesn't really make sense it doesn't really make sense he's going to die anyway says the kasich mission that's the kabbalah the kabbalah is we are now allowed to take be a diet take an innocent person and give him up to a murderer to be murdered be a dying we cannot do that i the consequence will be everybody else might die or most people might die that is that's what the kasich mishna says fascinating extraordinary wow even the first case we're not doing it's still a fascinating as i mentioned you have a city say a hundred thousand people they're asking for one person and then everybody is spirit and let's say we can trust them it's not like oh it's just the trick they're gonna kill him and kill everybody else let's say we can trust them maybe there's precedent to trust them you cannot choose one jew and give him up and you have to allow everybody to die or at least most people die some people may run away and hide but so many more will die instead of one even that's it it's an extraordinary there's a volume of the laboratory rabbit called yushimasu these are transcripts kedusha toyota that he wrote in his early years in the 20s and the 30s 40s they were found after his passing in 94 and published i think twelve or thirteen volumes called rushimus fascinating stuff and the second volume of reshemas he has a whole shmoos a whole uh a whole piece a whole section on this on this issue on this quest of mishnah and different spartans that discuss it and different sugis he brings out one very powerful point says here is one of the instances where when you learn the swarm of pinimya satyra he says i don't know if you have a reason but you have tam the idea is given much more clarity and the main point he conveys is the way i understood it is we all know the famous mission in sanhedrin you preserve one life you preserve the world you destroy one life you destroy the universe and the gemara the mission says where do we learn this from adam if somebody would have killed admiration who did he kill he didn't kill one person he killed all of human civilization odd infinite because adam was the father of civilization adam and if you got rid of adam and carver if you killed other who did you kill you killed all humanity you killed every single human being who ever walked the face of the plan the last five thousand seven hundred and eighty years why because adam is not one person other was literally the whole world all of humanity was included in him and he himself was the one person in the world so killing others not just killing others killing the world so hazal say the same is true about every single soul i save one soul and i literally save the world and here we see the manifestation of this in the negative when they say give us one jew and if not we destroy the entire city of jews no matter the number that allah says according to all opinions but anybody who knows statistics say says in numbers this doesn't make sense but that's not how allah looks at a nephesh we don't look at a soul in terms of numbers this is one versus fifty thousand how can the one trump the fifty thousand doesn't make sense especially when you understand what arizona says in israel that every single jew his or her soul has a nitsud bere has a spark of the divine infinite creator tinasham is a heilick a fragment so this soul essentially has infinite value it has divine value its value is absolute it's insignificant it's non-negotiable we can't look at it in terms of statistics statistically this is one and this is fifty thousand i think the fifty thousand should win over the one to give up one jewish soul you're not giving up one soul you're giving a whole world to be murdered kevin the you're giving up and you can't compartmentalize you can't say oh he's a little bit of the ancient scythe it's like you know we talk about dna dna is not only in the brain the nail a strand of here has the same dna in other words the atmos the nucleus of the cell contains the blueprint of every single part of the organism as the balsamic says when you grasp etsam even a part of it is all of it even part of the dna you have the whole body i it's one strand of hair but in that strand of here the hair is not the body but when you get to the dna aspect of it the nucleus of the cell over there you have the genome the blueprint for the entire living organism which is incredible the etzeman hashama of a jew the core of the soul the dna is divine and when you get to that relic there's no difference between ayaka and every jew is claudius wrong we say what i'm one person there's 20 million jews there's 50 million jews at the nakuda of etson when you when you get to the nakuda to the core essential divine infinite manifestation of hashem and the soul of the jew so grasping one it's not one per one individual small person this is cloudy circle it's the dna of ainsoif and therefore it's like you took claustro and you gave them up for murder you say yeah but there's a yacht as a rabbit in this sense the rabbim is not larger than the yakit the yakit has absolute infinite significance you don't say it's five percent one percent ten percent twenty percent it's of infinite value it cannot get more valuable that's how we view a single life the hidden here is even if they designate if they designate him you could say well he's going to die anyway if he's gonna die anyway it's very nice so so you're not gonna give him up so he won't die so he'll die and everybody else will die the shot is even in that case it seems there's two aspects number one i still cannot give him up to be murdered we can't do that we cannot give one jew to be murdered even if they designated him according to the shlonkus he's not deserving of death he's an innocent human being we cannot do that act we cannot allow give claudius all to death one soul is we just can't do that number one number two perhaps more on a practical level even if they designated him we're not sure he's gonna die he could run away he can escape he can find a pit he can find the cave they may not find him he may find a tunnel it's very like it's like they may find him and he's going to die but there's also a chance that he's going to run away and live so when we designate him and we say okay go die so we can be saved it's also an issue where we say why is his blood less red than less red than my blood you'll say well they want him they want him nobody else so if we give him we can't give anybody else that's not going to work so we have to give him and by giving him everybody else is saved and if we don't give him then maybe he'll run away maybe not maybe he'll die and everybody will die or maybe he won't die and most people will die maybe everybody will die besides him so logically what we're saying is his blood may be not maybe significant anybody else's blood but if we give him up he dies and nobody dies if we give somebody else up it's not an option because they're still going to kill us all because they want him comes and says as follows since it's possible that he could run away maybe he's not going to die maybe he's not going to die so to say that be to save him possibly does not make sense because that means another 20 000 people will die and how could you compete how could you allow one person to maybe live if he runs away or hides but twenty thousand people will for sure die doesn't make sense comes the halacha coin says still in this value of life the yakid is as significant as their album that one individual his life is as sacred as their abba and i can't just nullify it and allow him to die for the sake of the rabbi and what's the havana in this because if it's really a nitwitzberry if it's divine if hashem is infinite in infinity there's no statistics you don't say it's infinite but but there's something that's more infinite if it's infinite that means its value its value is infinite it's hard for us to imagine because we look at people and ultimately it's statistics you know uh one person ten people a million to a thousand people if you understand what it means ain't so if what it means the nichols this is like it's like it's like the buddha it's not dispensable it's not exposable it could never be substituted when a jew dies we say yes god over yes because hashem's name is now missing from the world the hashem's name that's manifested in this person so we say yes name has to be rebuilt spanish inquisition like during the netser's time is it okay to convert according to the rambam and how do they agree with this well the spanish inquisition just like the crusaders and during the middle dark admit dark ages and middle evil ages very often the christians demanded from the jewish people to embrace christianity as a religion and to embrace the trinity which for a do for a jew is idolatry the interesting thing is islam the rambam has a famous letter there was a group known as the al-mahds the al-mahd was a fundamentalist extreme islamic group that believed that you have to force all non-muslims either to embrace islam or die they were known as the al-mahds the rambam knew them very well because they conquered cordova spain where the rambam lived and grew up and was born in 1135 and at his bar mitzvah 13 years later they conquered cordova and they gave all the jews this option conversion to islam and death that's when the rambam's father rabbi maimon escaped cordova together with the young 13 year old rabbenu muyship in miami maimonides and they fled and many years they were on the run they went to a cave they went to morocco and the omahas came to morocco to fez they escaped again they were in israel they went to alexandria they went to israel ultil the rambam settled in fustat in old cairo in egypt where he lived for the remainder of his life and there he passed in 1205. so the jews of of morocco the jews of yemen there were jews of different communities who were given this choice and many of them converted to islam and there was a rabbi who condemned them terribly about how bad they are and how evil they are and the rambam wrote a very long letter defending them and explaining that islam unlike christianity is not avoided because even though it's false the idea that muhammad is god's prophet and he's the last prophet and he he added mitzvahs it's a lie it's absurd it's ludicrous but it's not available it's not idolatry so the rambam felt that the jew was not obliged by terror law to give up his life rather than say that i believe in god and i believe in muhammad the prophet which the al-mahabh demanded from jews to do and the rambam writes a very very sharp letter there so there was a difference according to the rambam between the islam religion and the christian religion next question if one transgress is one of these three prohibitions is there a heavenly death or or or a death penalty by the court if it's not coerced okay the halachus of what are the punishments of the court when somebody does things willingly that's going to be much lighter around but we're going to get there here he's referring to the specific question of kiddush i have to forfeit my life but he adds if you do it by force you don't get punished i know we're not covering everything very good question messages hirius speaks about the idea that if you could jump into the ocean and you could save different people how do you prioritize who to save you can't save everybody so some per one person is going to be left to die right so the mission in hurdias gives us a standard because you can you want to save everybody but you can't you can't and there's two people dying and you could save one and you can't save the other one is going to die so we have priorities how do you do how does that fit with this excellent question excellent question so the rebel writes in his receivers rivera's base that is a difference between vase and cheval tasa meaning when two people are gonna die i'm not killing one person i can either let them both die and say you know good luck and go home or i could save one person so that has to tell you who to save you're not actively going to kill one person in this case here it's conversa you're taking a jew and giving him to die this jew is gonna die because of you you're giving him up to the murder that's an act that's forbidden i by giving this jew to death you're saving a million jews i'm not gonna do that a million doesn't become greater than one their blood is not better than his but especially as we explain the deeper dimension if if if if a soul is a piece of god a million is not greater than one you can say a million people are greater than god the the value of a million people is that it's a seller militant and that one person has that infinite value but over here it's kumbha you understand a very big difference very big difference excellent question excellent question what does there ever mean appropriate punishment when somebody heals himself through these prohibitions so again every single situation there's an appropriate punishment if there's witnesses if there is a warning then there could be a corporal punishment if not not you have to know every single situation what the situation is if there's a monetary punishment if there's a corporal punishment but it's only if it meets the conditions to get the penalty those halaquahs he's not discussing here he says whatever is appropriate when you learn about what is appropriate you'll figure that out you have to understand that the rambam safer is probably the most one of the most if not the most organized work in jewish history in terms of his systems of law everything is compact everything is categorized everything is organized everything is retainable and even if he's not addressing everything he'll say you do the appropriate thing later you'll find out what the appropriate thing is that's why it's so important to review okay you are answering the question i raised the contradiction between allah and allah in one case we punish them and other case we don't punish them so you're saying when the gentile puts a gun to my hand and forces me to kill the other person i'm not punished because it was an inus but here nobody told me to kill the person i just want to heal and because as a result of doing this i'm going to heal so it's not called forced it's not called force why not the illness is forcing what's the difference if a bullet is forcing me or the illness is forcing me here i'm killing him because i want to save my life from the gentile wants to kill me and here i'm killing him because i want to be healed from the illness that wants to kill me because i need his heart so what's the difference doesn't mean somebody else coming to help him it means he transgressed and he went to heal himself that's what i mean doesn't mean somebody else did it next question it says in halakha tess that besdon will not tell him to go speak with the girl he has a crush on behind the fence even though he's so sick is this a gatherer of israel the arias is this because besdon has a right to do anything in order to protect the integrity of toyota and here they want to protect the integrity of jewish women and jewish family life yes that's what it is that's what it is besdon will sometimes do things that are very unique but they don't have a right just to do whatever they want in this case they realize that this can break down completely the respect for women the integrity of women the boundaries of family life can lead to a lot of promiscuity and therefore they created this caution that's how i understand it hashem is being glorified through these shirim barak hashem that's true there's a safer called ali yosef rav rivlin he was one of the students of the balatanya he quotes what was said for him the mice here also discusses this question the contradiction of let me say one insight about this you actually touched upon this in your comment but maybe we have to define it a little better a little clearer the gentile who's coming and forcing me or the other jew to commit adultery or idolatry or murder he wants you to sin so that sin is considered an eyeness meaning i don't want to do it i'm doing it because he's forcing me to do it so it's like him his him doing it it's almost like he tight if he tied my hands behind my back and he pushes me into somebody here it's not the same case because he wants me to do it but essentially i'm doing an act that is forced upon me and how is he forcing me he has leverage the leverage is if not he's going to kill me that's his leverage in other words he wants me to do the sin so when i'm doing the sin i'm being forced to do it that's his agenda he doesn't come to me and say i want to kill you if you do the sin maybe i won't kill you no no no i want you to do the sin i have leverage like i want you to worship these idols that's what i want i don't want to kill you i want you to be alive i like you you're my servant my agenda is you should do a video and i'm going to force you you don't want to do it i'll force you to do it that's called the my signus i could choose not to do it and die that's called a noise i don't want to die i'm being forced to do it so what's the gentile telling me i want you to do that veda and i'm forcing you to do it that's the thing over there there and i don't get punished by the illness the illness is not telling me to do an aveda an illness is an illness an illness is just a fact a biological fact the illness is not telling me to do elevated the illness is just saying hey you're pretty sick that's it the illness doesn't want me to do that veda the illness is not the gentile who says i want you to worship idols i want you to murder another person i want you to commit adultery i want you to do it and if not i'm going to kill you that act is called the my signus the illness doesn't tell me to do anything the illness even doesn't even communicate the illness is just an illness i study the illness and i say you know what if i kill this person and i get his heart i can have a heart transplant if i observe if i worship this idol maybe the priest will give me the food that i need to heal myself if i commit adultery maybe i could save myself because this woman will give me the money that i need to heal myself to get the surgery or because her she has a pharmaceutical company and i'll be able to take this medicine the illness is not telling me to do a sin the illness is just making me ill kasper i now make a choice and i say okay i'm realizing that if i take this medicine i can heal myself that's my choice yes i'm doing it to save myself but it's an act that's being done by my meditation i want to live and therefore it pays for me to commit this sin in order to be able to live because there is an illness endangering my life but the illness is not forcing me to do that veda i chose to do it in order to save my life that's the difference a little bit of a subtle difference over there i get punished it's considered my act peroxin in other words in the first case the anus is in the micevera the ointus is in the maiza javer they're forcing me to do the aveda that's where the initiative here the ignis is the sickness the myself the sickness never told me to do the hawaii i'm telling myself i want to do this aveda why to save my life this is called the myself so not on my signus espana and therefore over there over here i get punished this person writes in a comment what if the gentile comes to you and says i want to kill you i'm going to kill you i want to kill you but you know what if you do this in this sin then i won't kill you if you do this i don't want you to do this sin i want to kill you but if you do this sin then i'm not going to kill you would it still be the same allah or then it's like an illness or another person asks a question if the gentile comes and he wants to kill you for another reason he wants to kill you he wants to kill you for a different reason but he gives you a way out for example if you convert to christianity i want to kill you i want you dead i'm not trying to convert you but if you convert to christianity that's a way out of killing you right so then it's like an illness and if i could save myself from it how by doing that is that called an annoyingness it's not called the minus he's not telling me to do this sin he wants to kill me and then i say you know what i have a way out is that true is that true that would be like a big kiddush here in this would get punished and during jewish history we had both of these situations a situation where they said sin and if not we're going to kill you or a situation they said no we want to kill you but there is a way out that's a fascinating fascinating question and it may be very true what you're saying may be very true next question beautiful questions however beautiful beautiful questions and great attempt at answering i saw another answer by the way i have to remember we're your illness how do you even know that by killing somebody you're going to become healthy maybe the heart transplant won't work how do you know that by serving the idol you're going to get the right remedy that's going to work for you maybe it's not even going to work you're not sure and maybe you're going to become healthy without it there are a certain percentage of ill people who are dangerously ill but somehow the body finds a way to heal itself or there'll be another remedy so you're not sure so therefore it's not mammish like an onnos where we don't punish him because over there it's certain the guy has a bullet by your head a gun by and he says if you do this you don't die if you don't do this you die so a mom is doing this to save myself but here here not this is this is another way of interpreting this is a little bit of a different different mahal first one is i think question is if everybody is a helicopter so you can't really distinguish between jews so then why even cheval tasa would there be differences excellent question the point is as follows there's different dimensions of reality on one level there are differences between people there's the commitment to have to my spouse there's the commitment to have to my children let's say you have to earn a livelihood the first people you have to support is your wife and children yeah there's obligations you have to parents in soccer there's different there's different barriers you say every jew is a helicopter there are differences and this is true in so many areas even when it comes to life for example in mother mitsia we have the famous gemara in samara bays that if somebody is in the door in the forest and he only has you have one canteen of water the other one finished his canteen of water now if you share it with the other person you're going to die from thirst you're in the wilderness there's no place to uh to find water if you split it you'll both die naturally you'll both die if you drink it you'll live and he'll die you at least you might live and he'll die so ben peters says you both die share the water you both die about your life comes first what do you mean we just said your life doesn't come first you're not going to kill somebody to save your life so if now that kills him and save your life here you're killing somebody dances you're not killing him i have a canteen of water i can do one of two things i can share it with you and i die and you live allah says you don't have to your life comes first if somebody's asking me to shoot a person to stab a person to death to strangle a person husband shot him to death why is my blood redder than his blood i i'm gonna get killed okay so why are you allowed to kill somebody else to avoid your own death but if the situation is i'm not going to kill another person i'm not killing him unfortunately the guy doesn't have water am i if to kill myself no then you have the same question why is his blood more red than my blood why do i have to give him the water so i should die i mean i can it's a beautiful thing but you don't have to we learned from aposic your life comes first your brother shall live with you but first comes you could give it up if you want but you're not obligated even though the other person sadly will die you're not killing him you're just being passive you're not doing something that will save his life you're not you're not obligated because if you do that you die so why should he die why should he live and you die maybe you should live and he should die so we say hayek and it's obviously an unfathomable tragedy and a horrific choice but what are you supposed to do let both people die you don't let both people die that's what ben peterson says not and that's you understand the difference so there are differences but the question is this when am i allowed to kill somebody in order to save myself so if you have a god that should be so you have the greatest gun in the world the most holy jew in the world you have moisture the that i'm rambam himself and then you have a cotton a small drew not very virtuous not very liked maybe with a lot of flaws and a lot of sins and if you kill this jew maybe sick and old and frail whatever you say you're not allowed i'm not allowed to go and kill this person in order to save the god with you don't say that his blood is more red than his blood and not only that even a younger than a robin to give one person to die and save a whole community you don't do that all right it's one person and he gonna save a million people we don't do that and as we explain according to islamic even if they designated the person they want to kill you still don't do it unless he's high of mister then you're allowed to give him up because he's high of mister because he's supposed to because he deserves to die so so to speak the law says he's supposed to die you're not giving him up and even then you're not supposed to do it we don't give this instruction it's not a misnomer even then so we explained what would be the havana because in this coming out the atme is the point that there's something about the inner core of a person which makes no difference which which results in the fact that there's absolutely no difference in quality between one and a million the life of one is so sacred it's so divine it's so infinite so precious it's so valuable that we don't look at numbers it's not a statistical issue it's not an issue of statistics it's not an issue of numbers nephesh is an illamal it's like destroying the world we don't give up the whole world to die so you say yeah but look at the numbers we don't look at numbers we can't take a life and actively subject it to murder we don't look at numbers you say but but there's numbers we don't look at numbers it's not a it's not a question of statistics it's a question of a whole world and we cannot do that i there's other halachas where we make distinctions about life and death so we explained over there there are there are distinctions between people there's distinctions over there i'm not killing the other person and saying let me kill you instead of him let me kill you instead of me that we don't say that you're not better than that person and we explained even one versus a million i'm not gonna go kill the one because there's something infinite at the core it's literally killing the whole world here i'm not killing i'm just not saving i'm being passive so the question is now should both die we don't say both die do we say save whoever you want we don't say save whoever you want we actually say and we actually save you from this crazy dilemma what should you do because basically you can save both you could go home and everybody dies or you could save one and feel guilty and horrible for the rest of your life because you didn't save the other person and we say save whoever you want and by the time you figure that out they'll both die they'll both drown so the halal almost rescues you from this dilemma and says listen this is an impossible situation just go save this person so that you follow that you see psychologically also the benefit here if i could save two people and allah says i don't have any preference do whatever you want what am i going to do go back and forth oh yeah you know this one this one this one this one this one this one this one this one this one they're both dead allah rescues you and says you know what this is it go save this person at least one person is alive but you didn't go and kill the other person here there is a difference and it's important to have this difference to rescue you so that they both don't die because from your own dilemma so we do it but then when it comes to actually killing here another element comes out and that is your essential core comes out and your central core the core of the jew comes out and as a result of that um we don't uh we don't throw away your soul we don't give up one soul we can't actively doesn't allow me to actively spill the blood of one person based on this hierarchy when it comes to this component just don't do that another way of looking at it is there's a halacha by ayrev that it's important to leave some houses outside of a native so people don't forget of not carrying on shabbos often deals with people and sees them on different levels and different grades and different dimensions there are some halachas where the a central truth must come out and this is one of those with allah is going to tell you remember that on a core level is absolutely no different even though there's other differences are manifested you can ask another question when there's a court you say let's say somebody is having a capital there's a trial about a capital case and the majority of besdon says he should die and the minority says not what's to kill him you follow the majority so you do follow numbers the majority wins over the minority the minority says he shouldn't die the majority says he should die but of course that's not a question because over there the question is not whether you give up one to save many the question is it's a debate in a judiciary system did the guy do the crime or not do the crime that's a different debate over there you follow the majority because logically the torah says we follow the majority of the as a result of that he may die if that's the verdict you follow the majority but over there you're not following the majority in order we're going to throw away we're going to kill him to save them that's not what we're doing we're following the majority to figure out if he did the israel didn't do this in terms of actually sending somebody to their death in order to save a much larger number this taha says we don't do unless he was missing with a long discussion about this riverland i mentioned has a huge discussion on the sugar many others foreign this class is brought to you by the yeshiva.net please help us continue the classes make even a small contribution at www.theyoshiva.net donate