Siman - Pesachim Daf 25
- Why both בכל נפשך ובכל מאדך?
It was taught in a Baraisa that Rebbe Eliezer says, why does the Torah say one should love Hashem with בכל נפשך ובכל מאדך – with all of your soul and with all your possessions? To teach you, אם יש אדם שגופו חביב עליו מממונו – that if there is a person whose life is more precious to him than his money, then the greatest sacrifice he could make is to give up his life, as it states, בכל נפשך- with all your soul. ויש אדם שממונו חביב עליו מגופו – And if there is a person whose money is more precious to him than his life, the Torah states, בכל מאדך – with all your resources, meaning you should give up everything you own for the love of Hashem.
- Whose blood is redder?
The Gemara brings the sources that one may be healed with anything except with a cure involving the three cardinal sins of avodah zarah, illicit relations and murder.
The halachah that one must give up his life rather than commit murder, is based on sevara, as shown in the case of a certain individual who came before Rabbah and asked him what he should do. The governor of his town told him to kill So-and-so, and if he does not do so, then the governor will kill him. Rabbah said to him “Let him kill you and do not kill anyone, מאי חזית דדמא דידך סומק טפי – for what do you see to assume your blood is redder than that of the victim, דילמא דמא דההוא סומק טפי – perhaps the blood of that man whom they want you to kill is redder than yours!” Rashi explains that the person asked because he was aware that no mitzvah stands in the way of pikuach nefesh - saving a life, yet, this case was different because it involved one person being put to death, and since there is no way to know whose life is more precious to Hashem it is forbidden to take one life to save another.
- הנאה הבאה לאדם בעל כרחו
There is a machlokes Amoraim regarding, הנאה הבאה לאדם בעל כרחו – a case of a forbidden benefit that comes to a person independently of his will. For example, one wishes to travel to a particular destination, and the road he is to take passes a house of avodah zarah that exudes the forbidden fragrance of idolatrous incense. Abaye says that it is permitted, whereas Rava says that it is prohibited.
The Gemara clarifies that where the person could avoid walking there, but does not and he intends to get hana’ah, everybody agrees that it is forbidden, and where it is not feasible to avoid walking there and he does not intend to get hana’ah it is permitted. They disagree only in a case of דאפשר ולא מכוין, where it is feasible to avoid walking there and though he does indeed go there, he does not intend to enjoy the benefit. According to Rebbe Yehudah who holds דבר שאינו מתכוין אסור, something that one does not intend is forbidden, all agree it is assur. They disagree with respect to Rebbe Shimon who holds דבר שאינו מתכוין מותר, something that one does not intend is permitted. Abaye says Rebbe Shimon would permit this case as well, whereas Rava holds that Rebbe Shimon only permits it in cases where it is not feasible to avoid the activity altogether. He would not permit it in this case since taking an alternative route is feasible. The Gemara brings an alternative version of the machlokes.
