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In Yoreh Deah siman 157 the laws of which sins a person must give up his life so as not to transgress are discussed. In siff one, in the last gloss of the Ramma he points out "and any issur of idolatry, or Giluy Arayos (sexual misconduct), and murder, even though the sin itself does not incur the death penalty but is only a 'lav', one must give up his life ...


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THIS IS ALL PURELY THEORETICAL!!!! In broad terms, that's precisely the Talmud's argument. Though I think you mean verse 26. Talmud Pesachim, 25b: דתניא ר' אומר (דברים כב) כי כאשר יקום איש על רעהו ורצחו נפש כן הדבר הזה וכי מה ענין רוצח אצל נערה המאורסה הרי זה בא ללמד ונמצא למד מקיש רוצח לנערה המאורסה מה נערה המאורסה ניתן להצילה בנפשו אף רוצח ניתן ...


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Rashi on Sanhedrin 100a seems to interpret it to mean that he died: גל של עצמות. שמת, דאדם שמת נעשה גל של עצמות. A mound of bones. that he died, for a person who died becomes a mound of bones The Maharal in Chiddushei Aggadoth on Shabbath 34a interprets it to mean sudden death: ועשה אותו גל עצמות. פירוש [מיתה פתאמית] וזה נקרא גל של עצמות ...


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There's a lot of discussion whether the threshold needed to halachically connect your action to the result is higher vis-a-vis Shabbos than other halachic subjects because of meleches machsheves -- the Torah referred specifically to conscious, creative labor. Regardless, the Gemara Sanhedrin 76--78 discusses all sorts of cases of "direct" vs "indirect" ...



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