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choice between violating a light prohibition or a stringent prohibi-
tion, one should always choose the former). Nonetheless, since this
rule is only a Rabbinic law, and according to Torah law it is permis-
sible to save a life even by doing a stringent prohibition, as explained
in Kiryas Sefer (Hilchos Ma’achalos Assuros, Ch. 14) and in Sho’el
Umeishiv (fourth edition, #1:42), and our Sages permitted violating
Rabbinic prohibitions in order to save an organ, it is permissible to
violate this law and to choose the second option in order to save the
finger as well. Even if we consider the opinions that argue with the
Sho’el Umeishiv and believe that the rule of choosing the lighter pro-
hibition is a biblical law, we can counter this by combining the views
of the Rishonim, Rabbenu Tam (cited in Beis Yosef, Orach Chaim #618,
and in Ohr Zarua, Hilchos Yom Kippur #280) and the Meiri (Avodah
Zarah 28b) whose opinion is that even for danger to an organ or limb
we can desecrate Shabbos with Torah prohibition. Even though the
halacha is not like their view, nevertheless, their words counter those
who hold that choosing the lightest prohibition possible is a biblical
rule. This requires further study.
When a Jew is forced, in private, not in front of ten Jews and
not during a time of persecution, to violate a prohibition, and they
threaten to kill him if he does not violate the prohibition, the law
is that he must transgress the prohibition in order to save his life.
The exceptions are the three cardinal sins of idolatry, murder and
forbidden relations. And if they threaten to take all his assets if he
does not violate the prohibition, he has to forego his money so as not
to violate the prohibition, as explained in the Shulchan Aruch (Yoreh
De’ah #157:1). If they threaten to cut off one of his limbs if he doesn’t
transgress the prohibition, the Shach writes (ibid, 3) that he should
violate the prohibition so as not to lose his limb.
This is difficult to understand because the Shulchan Aruch (Orach
Chaim #328:17) explains that we do not desecrate Shabbos with Torah
prohibitions in order to save a limb which is in danger. If so, how
does the Shach rule that it is permissible to violate Torah prohibitions
in order to save a limb? The Pri Megadim (#328 Mishbeztos Zahav,
107) answers that the prohibitions of Shabbos are more stringent than

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