At the end of parashat Emor it is written:

וַיְדַבֵּר מֹשֶׁה, אֶל-בְּנֵי יִשְׂרָאֵל, וַיּוֹצִיאוּ אֶת-הַמְקַלֵּל אֶל-מִחוּץ לַמַּחֲנֶה, וַיִּרְגְּמוּ אֹתוֹ אָבֶן; וּבְנֵי-יִשְׂרָאֵל עָשׂוּ, כַּאֲשֶׁר צִוָּה יְהוָה אֶת-מֹשֶׁה.

And Moses told [all this] to the children of Israel. So they took the blasphemer outside the camp and stoned him, and the children of Israel did just as the Lord had commanded Moses


The last {and the children of Israel did just as the Lord had commanded Moses} part seems strange. To explain it, the Ramban says that

ועשו כן כל בני ישראל לשמור ולעשות כאשר ציווה השם את משה, ולא לשנאת בן המצרי שנצה עם הישראלי אלא לבער הפגום מתוכם

They didn't do it because of hate, but to fulfil the Mitzvah. I wonder, isn't this kind of hate permissible, or even desirable, as it leads to productive actions and restraining from evil doings?

Behold it is written in (משלי ח, יג)

ראת ה' שנאות רע, גאה וגאון ודרך רע ופי תהפוכות שנאתי

Fear of the Lord is to hate evil, haughtiness, pride, the way of evil, and a perverse mouth; [these] I hate.

The gemara pesachim 113b says that indeed the pasuk is about hating the sinner.

If you think this hate is not good, I want to know why.

  • Maybe the 'hate' is permissible but not the action that results from it.
    – cham
    May 10, 2015 at 5:11
  • hating evil is good but not hating people
    – ray
    May 10, 2015 at 6:20
  • One thing about this instance is that unlike the story of the mikoshesh, they didn't know that this person was liable for the death penalty (see Rashi there). Normally, that would mean that they couldn't appropriately punish them (since they couldn't properly warn him). In this case, they still had to kill him despite no one knowing that this was a death-punishable sin in the first place. Which means that we wouldn't treat this sinner the same as we would for people committing the same act AFTERWARDS. May 10, 2015 at 13:08


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