28

This issue is discussed practically in Shut MiMa'amakim 2:4. (Shut MiMa'amakim (lit. "from the depths", cf Psalms 130:1) are the responsa of Rabbi Ephraim Oshri written between 1941 and 1945 in the Kovno Ghetto.) He writes that on the cold, rainy day of the Great Action when all the Jews were being rounded up for inspection, a Jew named Eliyahu הי"ד from ...


23

Short answer: NO. Long answer: also NO. Here's why: Rabbi Yosef Karo writes (Shulchan Aruch, Orach Chaim 328:2): מִי שֶׁיֵּשׁ לוֹ חֹלִי שֶׁל סַכָּנָה, מִצְוָה לְחַלֵּל עָלָיו אֶת הַשַּׁבָּת; וְהַזָּרִיז, הֲרֵי זֶה מְשֻׁבָּח; וְהַשּׁוֹאֵל, הֲרֵי זֶה שׁוֹפֵךְ דָּמִים Someone who has a life-threatening illness is commanded (מצוה) to violate the ...


23

מְפַקְּחִין פִּקּוּחַ נֶפֶשׁ בְּשַׁבָּת וְאֵין צָרִיךְ לִטּל רְשׁוּת מִבֵּית דִּין. וְהַמַּקְדִּים לְהַצִּיל הַנֶּפֶשׁ הֲרֵי זֶה מְשֻׁבָּח. [All] activities necessary to save a life should be performed on the Sabbath; there is no necessity to receive a license from the court. The more zealous one is [in this regard], the more praiseworthy. (2.16) כשעושים ...


20

A general rule is stated in the Talmud (Ketubot 19a): דאמר מר אין לך דבר שעומד בפני פיקוח נפש אלא עבודת כוכבים וגלוי עריות ושפיכות דמים בלבד for a Master said: 'There is nothing that comes before the saving of life except idolatry, incest and bloodshed only. (Soncino translation) (“Incest” is actually an imprecise translation. The term giluy arayot ...


16

There is an interesting Gemara in Avodah Zarah (31b) which provides a partial answer to your question: אמר ליה שמואל לחייא בר רב בר אריא תא ואימא לך מילתא מעלייתא דהוה אמר רב אבוך הכי אמר אבוך הני ארמאי זוקאני דהוו שתו גילויא ולא מתו איידי דאכלי שקצים ורמשים חביל גופייהו Said Samuel to Hiyya bar Rav: "O son of a scholar, come let me tell you a ...


16

This is a rather large dispute among the Rishonim, the early commentaries. See the Rashba (שו״ת ח"א תרפט): ולי נראה שהכל תלוי במחלוקת אם נאמר שבת דחויה או נאמר שבת הותרה אצל חולה. אם נאמר שבת הותרה אצל חולה שוחטין לו שלא אסרה תורה מלאכת שבת אצל חולה. ושוחטין לחולה בשבת כדרך ששוחטין אנו לעצמנו... אבל למ"ד דחויה היא מאכילין לו הנבילה שהוא צריך לאכול ...


15

It is a Mitzva to desecrate Shabbat to save lives (OC 328:2), even if it is only doubtful if a life is in danger (329:3), and one should even do this Mitzva with alacrity (329:1). The Shulchan Arukh writes (328:15): אמדוהו (פירוש התבוננו במחלתו ושיערו) הרופאים שצריך גרוגרת אחת ורצו עשרה והביאו לו כל אחד גרוגרת כולם פטורים ויש להם שכר טוב מאת ה' אפילו ...


14

First, G-d's omnipotence does not preclude free will, as the statement you bring clearly states. Omniscience does not mean that everything is decided already, only that G-d knows what you will choose to do, even if you don't know yet. But it's true that certain things are decided in advance , so the question still stands, albeit on slightly altered legs. ...


14

The laws of a home fire on Shabbat are discussed in Shulchan Aruch OC 334. In a case where there is a fire which is not even possibly a danger to human life, one may not extinguish it on Shabbat. Moreover, by rabbinic decree one may not remove his possessions from the house, lest he become overwhelmed, forget that it is Shabbat, and come to extinguish the ...


14

R. Avraham Ibn Ezra seems to say that she put him in the river not because that would save him but so that she shouldn't have to witness his death: ויוכבד עשתה זאת כי אמרה אל אראה במות הילד R. Yosef Ibn Kaspi argues that it is better to choose the possible death than the certain death, and keeping him at home would have led to certain death while placing ...


14

I. Among the 10 commandments there are 3 that are not overridden by pikuach nefesh (i.e. יהרג ואל יעבור): Idolatry Murder Forbidden sexual relations II. Additionally, all other commandments cannot be overridden under specific conditions: If a gentile forces him to violate any one mitzva, not for his own personal benefit, but solely to have him violate the ...


13

A home on fire is a danger to life. You can, halachically, do very nearly anything necessary to preserve human life, including violating all the Shabas or yom tov prohibitions, and thus including calling an emergency number or doing what you can to extinguish the fire. The second it takes to grab your keys or wallet is a second of risk, which would mean you ...


13

At least with regards to hilchos Shabbos, you should choose the derabannan. See שמירת שבת כהלכתה לב:כז-כח*, who writes that if there is no difference in speed or quality of care, that one should choose to do a rabbinically prohibited action, instead of one that is Biblically prohibited. I don't know if this is Shabbos-specific, or if this rule applies ...


12

Rabbi David Zvi Hoffmann, in Melamed le-Ho'il 42, was asked: At this time, in all places where Jews reside, [at the command] of the king and state every able bodied man has to enter the military and serve for one, two, or three years, and he will be compelled there to violate Shabbatot and Yamim Tovim. Is a Jew who fears God's word and observes all the ...


12

This question is discussed by Rabbi Kaganoff “One must desecrate Shabbos even if there is only a slight possibility that the situation is dangerous. One does not need a professional opinion or an expert physician. Whenever one is uncertain whether the situation is dangerous, he is required to desecrate Shabbos (Shu’t Tashbeitz 1:54).” Once you suspect ...


11

Bottom line on top: you should violate Shabbos for all cases of suicide on Shabbos. (R Moshe Feinstein, Tzitz Eliezer); with one (very rare, practically non-existent) exception according to R Shlomo Zalman Auerbach. Rabbi Moshe Halevi Spero explores this issue in his article in The Journal of Halacha and Contemporary Society, vol. 3 (Spring 1982). I ...


11

If I understand correctly, your argument goes something like this: A.) The Halacha is to always wait (>=5) + 7. B.) Doing so on a natural routine can be inconvenient, e.g. for vacations. C.) People use the pill to deal with it. D.) Using the pill this way is: 1. A cancer risk. 2. Unnatural and therefore against God's will. 3. Emotionally messy. You ...


10

Point 1: See Mishnah Brurah 104:25 that says it is forbidden to speak unless one is an Oines. Point 2: See Mechabar 104:5 that says if the hefsek took as long as it takes to finish the Tefilla then one must start over, otherwise one starts again from the Bracha that he was in the middle of. For more complicated details look at the Mishnah Brurah there. ...


10

"Rama, Orach Chaim 656:1, rules that one must spend up to one-fifth of his assets on order to fulfill a positive [Biblical] mitzvah and his entire fortune in order not to violate a negative [Biblical] commandment." (source) As for negative commandments that are violated by passivity--such as the commandment that you may not allow someone else to die--there ...


10

I had this situation once. It actually got physical. Story time folks. For those who want to skip to the psak that answers the question, scroll down to the last paragraph. Boro park in the early nineties. I had just gotten down the block after davening by the early minyan on Motzei Shabbos and just took a couple of steps into the street when some guy who ...


10

This question is related to and emerged from a comment by the OP on whether plastic surgery was allowed. I think the question of which parameters allow us to engage in action/dangerous sports has merit. We can all agree that some sports (e.g., Formula 1 racing, sky-diving, boxing) are more dangerous than others, and as mentioned in a comment are not ...


9

this was supposedly asked to Rav Shlomo Aviner What should a person do if he is in the middle of the Shemoneh Esrei and hears a warning siren for an incoming missile? A: He should run to the bomb shelter and continue to Daven the Shemoneh Esrei there. This is based on two factors: 1. It is a case of a life-threatening situation. 2. Walking in the middle ...


9

The Talmud (Taanit 11a) proscribes marital relations during a famine. (See Tosfot and Rambam regarding if this is an obligation or supererogatory.) The Shulchan Aruch rules this way in OC 240:12 and 574:4 (exceptions are given for childless couples and on the night the woman goes to the Mikvah) and the Rama there extends the law to other times of pain ("שאר ...


9

A similar question was asked to the Melamed LeHoil (R' Dovid Tzvi Hoffmann): A child was being forced to write in school on Shabbos by his father, the child didn't want to (break Shabbos). The mother said that if their will be a fight in the house, she'll kill herself. The question is whether the child may violate Shabbos out of Pikuach Nefesh. The Rov ...


8

The Shulchan Aruch writes explicitly in O"C 204:9 that if one eats foods that are normally forbidden but are now permitted, one does say a Bracha on it. אכל מאכל או משקה של איסור מפני הסכנה מברך עליו תחלה וסוף: The Mishna Berurah in note 48 explains the reasoning. Since there is no longer a prohibition to eat the item and one is enjoying it, you have to ...


8

If you have a mechanism (such as Bluetooth) for safely talking on a cellphone in your car: There's a service I once heard of (in the United States) that is provided for precisely this purpose. In short, call 212-DRIVING (+1-212-374-8464) and a man will dictate the Tefillah. He even pauses after each phrase to let you repeat it as he's saying it. Similarly, ...


8

אם בא להרגך - השכם להרגו - literally: If someone is coming to kill you, rise early and kill him (במדבר רבה פרשה כא פסקה ד; מדרש תנחומא, פנחס, פרק ג‏. - Medrash) Also, scripture is replete with references to commands from G-d to go to war, e.g. the source text for the above ruling (Numbers 25): טז וַיְדַבֵּר ה' אֶל-מֹשֶׁה לֵּאמֹר. 16 And the L-RD ...


8

The Peirush "Shiurei Bracha" on Yoreh Deah 241 (brings a Zohar) that asks why our mother Rachel did not merit to enjoy many stages of parenthood? The answer is that she caused her father pain by stealing the household terafim (idols). I heard from Rav Zev Smith (my Rosh Yeshiva's son-in-law (Stolin)), that he personally asked Rav Pam, why she suffered for ...


8

Tosfos (Sanhedrin 74b s.v. והא אסתר) says: ורוצח גופיה כי מיחייב למסור עצמו ה"מ קודם שיהרג בידים אבל היכא דלא עביד מעשה כגון שמשליכין אותו על התינוק ומתמעך מסתברא שאין חייב למסור עצמו דמצי אמר אדרבה מאי חזית דדמא דחבראי סומקי טפי דילמא דמא דידי סומק טפי כיון דלא עביד מעשה The case of murder itself, he is obligated to sacrifice himself before he kills ...


8

First, the concept of killing a non-guilty party in self defense is learned from the Gemara in Sanhedrin 82a. (See also the commentary of the Rosh to this Gemara; 9:4) When Pinchas was (doing the right thing; hence not guilty; see Numbers ch. 24) chasing after Zimri, to kill him with a spear, the Gemara explains that Zimri was allowed to kill Pinchas in self ...


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