Page 411 - EFI-RAV ZILBERSTIN_VOL 8.EFI-RAV ZILBERSTIN_VOL 8.1A

Pg: 411 - 13-Back 21-10-31

was doubtful [whether the Galileans had killed or not] and doubt in
life and death matters is treated leniently [so Rabbi Tarfon should
have hidden them despite their rumored guilt]. Furthermore, every-
one enjoys a presumption of innocence and we say that he certainly
did not kill.”

It needs to be considered whether it is only forbidden to save the
life of a murderer or whether this extends to all other sinners as well.
The question is rooted in comments of the Rambam (Hilchos Rot-
zei’ach Ushemiras Nefesh, 4:9) who writes:“…for even though there are
sins more serious than spilling blood, they do not destroy the fabric
of society to the extent that murder does. Even idolatry and certainly
immorality and Shabbos desecration are unlike spilling blood... who-
ever is guilty of that sin is utterly wicked and all the mitzvos that
he has done throughout his life cannot counterbalance this sin, and
neither will they save him from judgment as it is written, ‘A person
who is corrupted by human blood [that he spilled]…’ (Mishlei 28:17).
Consider the example of Achav who worshipped idols, for it is said
about him ‘There was none like Achav who was devoted to doing
what is evil in Hashem’s eyes…’ (Melachim I, 21:25), yet when his sins
and his merits were aligned before G-d no sin which would warrant
his extermination was found and there was nothing else that weighed
against him besides [his guilt for shedding] the blood of Navos, as it
is says‘A spirit went out and stood before Hashem’ (ibid. 22:21) – that
was the spirit of Navos (Sanhedrin 103). And it was told, ‘Incite and
you will succeed’ (ibid. passuk 22). And this evildoer [i.e. Achav] did
not kill him [i.e. Navos] outright but merely orchestrated his death,
all the more so [does this sin weight heavily on] a person who killed
outright.”

From the Rambam’s comments we learn that spilling blood is the
most serious of sins, therefore, when we learn from the gemara in
Niddah that it is forbidden to save the life of a killer, we still don’t
know whether it is also forbidden to save the lives of other sinners.

However, the question can apparently be resolved from the com-
ments of the Sefer Chassidim (683-684) who writes: “Do not accept
a murderer who has fled to you, as it is written,‘A person who is cor-

Lying to Prevent Suicide 2 395