Kiruv Organizations – Does the concept of Pidyon Shvuyim apply to helping bring a Jew closer to Judaism:[1]

Another major type of Pidyon Shvuyim which exists today is the redeeming of Jewish souls from a state of heresy and apostasy, and bringing them towards observance of Torah and Mitzvos. Certainly, those who take part in such work, and donate money towards the cause are fulfilling a great Mitzvah of Pidyon Shvuyim on a spiritual scale. The Poskim [brought below] rule that one may even desecrate Shabbos in order to help save a Jew from leaving Judaism. Hence Pikuach Nefesh of the soul is just as serious as Pikuach Nefesh of the body, and hence the Mitzvah of Pidyon Shvuyim should apply. Indeed, one of the exceptions recorded in Poskim[2] for redeeming a person for even more than his value is if his children will be brought up in apostasy, and hence it is even a Mehudar level of Pidyon Shvuyim.

Ruling of Poskim[3] regarding Desecrating Shabbos in order to help save a Jew from leaving Judaism:

*From here we can deduce that saving a Jew from apostasy is Halachcially viewed as Pikuach Nefesh, and hence the Mitzvah of Pidyon Shvuyim should apply.

One who discovered on Shabbos that gentiles have kidnapped his daughter from his home for the purposes of removing her from the Jewish people [and make her live like a gentile], it is a Mitzvah for him to travel and place effort to save her.

Transgressing Biblical prohibitions: He may travel even past the distance of 12 Mil[4] [which is the Biblical Techum Shabbos according to some Poskim[5]], and he may even perform complete Biblical prohibitions if, necessary, to save her.[6]

Doubt if will be successful:[7] This may be done even if it is only a doubt as to whether he will be successful in saving her.[8]

Child:[9] This may be done even if the daughter is a child and is not yet obligated in Mitzvos, one is nevertheless to desecrate Shabbos in order to save her.[10]

Forcing the father:[11] If the father does not desire to help save her, he is to be forced to do so.

Another person’s child:[12] This law applies even to another person’s child, another person’s son or daughter which is not one’s relative, nevertheless if he has ability to try to fulfill this Mitzvah and save the child, then he must do so and he is to be forced[13] into helping in any way he can. This applies even if it is a mere doubt in whether he will be successful, and even if he will have to transgress Biblical prohibitions in order to do so.

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[1] Pesakim Uteshuvos 252:1; See Michaber Y.D. 252:6; Rambam Matanos Aniyim 8:13; Mishneh Gittin 46b and Gemara 47a; Sheilas Yaavetz 1:68, brought in Pischeiy Teshuvah 252:7 “if for saving the body the male comes before the female then certainly for saving the soul.”

[2] Rashal in Yam Shel Shlomo Gittin 4:66; Radbaz 1:40; Pesakim Uteshuvos 252:1 footnote 8; See Maharam Milublin 15 who concludes that perhaps one may redeem a captive who may be converted to another religion if the captive once converted may become a source of anti-Semitism; See regarding redeeming the children after the father who caused himself to be captured passes away: Michaber Y.D. 252:6; Shach 252:6; Rambam Matanos Aniyim 8:13; Mishneh Gittin 46b and Gemara 47a; Sheilas Yaavetz 1:68, brought in Pischeiy Teshuvah 252:7

[3] Admur 396:29; Michaber 30614; Tosafus Shabbos 4a; Eiruvin 32:b; Gittin 41b; See also Admur 329:10; Rama 329:8

[4] Admur ibid; Michaber ibid; Tosafus ibid

[5] M”B 306:57

[6] Admur ibid; Darkei Moshe; Beis Yosef; M”B 306:57

[7] Admur ibid; Kuntrus Achron 306:1; Levush

[8] The reason: As this matter is treated like Pikuach Nefesh in which case one desecrates Shabbos even for a questionable saving of life. There is no greater Pikuach Nefesh than this in which case she will leave the Jewish people and desecrate Shabbos her entire life. [Admur ibid; M”A 306:29; Taz 306:5; M”B 306:57] It is better that we desecrate one Shabbos on her behalf than have her desecrate many Shabbasos, as it is due to this reason that we desecrate Shabbos for Pikuach Nefesh, as the Torah stated “desecrate one Shabbos in order so he guard many Shabbasos”. [Admur ibid; first opinion in Yuma 85b; See Admur 328:2 that rules like Shmuel]

[9] Admur ibid in parentheses; Elya Raba 306:33; M”B 306:57

Other opinions: Some Poskim leave this matter in question. [M”A 306:29, brought in M”B ibid]

[10] The reason: One may desecrate Shabbos to save her in order so she fulfill many Shabbasos when she is older. It is also for this reason that one may desecrate Shabbos for the Pikuach Nefesh of a Katan. [Admur ibid in parentheses] However Tzaruch Iyun, as in 328:2 Admur rules that we desecrate Shabbos because of the verse of Vechaiy Bahem. See Biur Halacha 329:4 “Ela” that it is because of Vechaiy Bahem that one may save a child.

[11] Admur ibid; Michaber ibid

[12] Admur ibid; Malbushei Yom Tov; Olas Shabbos 306 end; Elya Zuta 306:12; M”B 56

[13] Admur ibid; See however Shaar Hatziyon 306 footnote 44