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#Rebchaim #1 version 1 6/2/18
Objective: to explain how the Rambam holds that by the big 3 aveiros (adultery, murder, idolatry) even shev ve’al taaseh (passive) is yehareig ve’al yaavor (must allow yourself to be killed)
Quick summary: According to the Rambam, being thrown on a baby isn’t called retzicha but if it was called retzicha, being passive isn’t good enough. Therefore passive arayos is also prohibited.
Mareh makom: http://www.hebrewbooks.org/pdfpager.aspx?req=39831&st=&pgnum=7&hilite=Full Summary:
I.
Tosfos (Sanhedrin 74) holds gilui arayos and shefichas damim is muttar in cases where you’re a passive participant.
A. By gilui arayos, Gemara says that Esther was karka olam, in other words passive, and therefore not oveir the issur of publicly desecrating Hashem’s name. Tosfos holds gemara never asked about gilui arayaos since it’s pashut to them that karka olam passivity works there to make it ok.
B. Tosfos brings a proof. Gemara says that by shefichas domim, if you’re supposed to actively kill someone or be killed, we say “who says your blood is redder” and you’re obligated to let yourself be killed. But if they’re just throwing you passively on top of a baby we say “who says his blood is redder”, and you can allow yourself to be thrown on top of the baby rather than allow yourself to be killed. So Tosfos proves from here that by passive killing it’s ok.
II.
Rambam (hilchos yesodei hatorah 5:1), however, holds that passive gilui arayos is assur as well. Esther is the easier one to explain- no arayos since Achashveirosh was a goy or Esther was unmarried. But lu yitzuyar it was full arayos then passivity wouldn’t be good enough. The harder question to explain is the killing the baby vs being thrown on top of the baby case. That does seem to indicate that passive killing is ok.
III.
Reb Chaim klers a chakira: Is pshat in the baby killing case that the prohibited case is active and the permitted case is passive, or is pshat that the prohibited case is retzicha and the permitted case is not even retzicha since you were just a tool in the killer’s hands, but lu yetzuyar we would call it murder then even passive isn’t allowed? Tosfos clearly holds like the first way. Reb Chaim will prove the second way to explain the Rambam.
IV.
Reb Chaim quotes the gemara in bava metzia 62 that if 2 people were walking and one of them only has enough water in his flask for one of them, the pasuk of vechei achicha imach teaches us that you have a right not to share it. So only there where we have a passuk is it allowed. But otherwise, you can’t do anything that will result in your friend’s death. As we said earlier, in the baby case you’re doing nothing. But if it was called retzicha then even passive killing isn’t allowed. So we see even passive retzicha is not allowed, and similarly by arayos even passive arayos isn’t permitted and you need to kill yourself.Doesn’t Esther refute that?
Does this indicate that according to the Rambam if a married woman is attacked she must allow herself to be killed rather than not repel the attacker?
Also, welcome back.
Joseph,
Where does the Rambam say that he’s referring to a married woman? I didn’t learn the Rambam that way.Actual text (via chabad)
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Yosef, that would mean she is required to actively resist him even if that will result in him killing her.
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Why doesn’t the Rambam say here Yv’A”Y? It seems he’d say that they can be passive
How does Reb Chaim read that they must die?
When they must die rather then sin, the Rambam says so explicitly.
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its the first one? remember it being a hard one
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