KY
“A court does not belong meting out punishment based on their feelings.”
Again I’m not up to punishment yet.
I am trying to understand your view. (ie that we strictly judge how bad an act is based on punishment)
I’m trying to understand your view that severity of an act is absolutly determined by severity of punishment.
1) “How do you know which is smaller?
You look at the punishment”
Yes klapi shemaya. How do we know whats worse donkey or cheilev. both don’t seem particulary bad to me? We look at the punishment.
If I were to ask you whats worse being embarrased in public or having you r sheep stolen.
would you say “well if you steal my sheep you have to pay me 5 times its worth, if you embarras me you get no punishment (from beis din (leave out daas yachid that arent lehalacha) So I’d rather get embarrassed”
does that make sense to you?
what;s worse chopping of a leg or stealing a cow.
Ok let me do the math … a cow cost 100,000 dollars so your knas is 400,000, a leg costs well my value goes down, plus bed rest and doctor bill.. add it all up and ok I guess leg is worse
Is that really how you view the severity of an act?
2) You acknowledge rape is bad, if there is no onesh how do you know? Is it worse than stealing? If a single girl would r”l say “please don’t d othat take my money” is she being mesayeah ovdei aveira by encouraging him to do a worse aveira?
3) After how many exceptions, does your absolute rule of greater punishment = worse act fall apart.
So far you have “However that is only על פי סוד.,” “it’s simply because of it being אבוזריהו דגילוי עריות ” “a person can always do תשובה so מחטיאו is not final whereas if you kill him it’s over” expanding the rules of meisis to include zionism. I’m not disputing these specific points.
I’m, just saying that clearly the rule greater punishment = worse act isn’t absolute. As you ackowledge based on the multiple exceptions
4) Nassan tells Dovid of the rich man who stole poor man’s beloved sheep (Shmuel 2 12) Do you think it is no different than a poor man’s stealing a rich man’s sheep? (Yes David was allowed to punish becasue of din melech, my question is WHY did he punish what in your view (if I understand correctly) is an ordinary act of stealing.
Is that in fact your view that stealing a poor man’s only sheep is not “badder” than stealing a rich man’s?
5) “חילול שבת is worse than murder.”
And yet only one of those is one required to give up one’s life for.
And here is the real kicker: how do we know, one is required to give up his life rather than kill?
Is it a passuk or limud of some sort?
1)