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it and then returning it to them. The question arises: How was he
allowed to do this when it is forbidden to steal in order to benefit the
victim by paying him the penalty of double payment, or of four or
five times an animal’s value [when a stolen sheep or ox is slaughtered
or sold], when the thief knows that the victim otherwise refuses to
accept any gifts – as is explained in Bava Metzia? (61b, see too Ketzos
Hachoshen 348:1) The Yad Remah answers that non-Jews are not pro-
hibited from stealing under such circumstances. The explanation for
this is that the purpose of the seven Noahide mitzvos is to prevent
the world’s ruination, therefore the Torah only forbids stealing which
is detrimental to the victim but not if it is for his good [as was the
case with Iyov]. This is similar to the idea advanced by Rav Moshe
Sternbuch.

However, Rav Moshe Sternbuch’s comments are apparently con-
tradicted by the afore mentioned comments of the author of Hakesav
Vehakabalah.

It’s possible to differentiate between the two by saying that the
author of Hakesav Vehakabalah is referring to cases such as those
of Shaul and Avimelech etc. who were afraid of being captured and
tortured by their enemies and who therefore tried to end their own
lives3. The Torah forbids this for“even if a sharp sword is resting upon
a person’s neck he should not despair of Heaven’s mercy” (Berachos
10a). We find too that David Hamelech was being held by Achish the
king of Gas, and by Shaul, who both wanted him dead, yet Hashem
yisbarach saved him. There have been many other cases where people
were saved from situations when they were in their enemies’ power.
Therefore even when a person is in a difficult situation such as this
he must not take his own life or ask others to kill him, for such a
response smacks of denial of G-d [and His ability to rescue him] and
[entails] the world’s ruination. However, a different law will govern a
terefah [whose dire injuries or condition preclude him surviving for 12

3. For several possible explanations of Shaul Hamelech’s conduct see earlier, siman
200.

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