`255 A Powerful Source on “Mercy” Killings
Chananya Weissman

January 23, 2023

The Pischei Teshuva on Yoreh De'ah 194:3 cites a responsa from Rabbi Elazar Fleckeles in Teshuva Me'ahava:

עי' בשו"ת תשובה מאהבה חלק א סימן נ"ג שנשאל באשה אחת שילדה זכר בשינויים גדולים דמות אדם ודמות חיה להנה אם מותר להמית הולד פן יהיה לפוקה ולמכשול. ומורה אחד צידד להתיר לסבב לו מיתה מפני שאמרו חכמים בנדה דף כ"ב כל שאינו מצורת אדם אינו ולד ועוד הרבה טעמים והוא השיג עליו דמה שאינו ולד דוקא לענין שאין אמו טמאה לידה אבל לא לענין לסבב לו מיתה והאריך למעניתו והעלה דחלילה לשום אדם לשלוח יד לפגוע או לסבב סיבה וגרמא על ידי רעב וכדומה להמית הולד הזה ובכלל שפיכות דמים הוא ע"ש

...He was asked about a woman who gave birth to a male with great anomalies, partially resembling a human and partially an animal, whether it was permissible to kill the child lest it be a cause of faltering and an obstacle. One rabbinic decisor sided to permit passively causing its death because our sages said in Nidda 22 “All that are not in the form of a human is not one that is born”, and many other reasons [to permit it].

And he [Rabbi Fleckeles] challenged him, for what it means that it is not one that is born is specifically regarding his mother not being impure for having given birth, but not regarding causing him to die. He responded extensively to this effect and concluded that far be it for anyone to actively harm or in any way arrange and cause through starvation or similar means to kill this child, and that this would be included in the category of spilling blood.

Much of the “enlightened” world is in the throes of a death cult. The leaders of this cult aim to control everything and live forever, while promoting self-harm, cruelty to the vulnerable, and the destruction of civilization in the name of mercy and saving the planet.

One of their many poisonous rationalizations is that the murder of children both unborn and born, both passively and actively, is in many cases righteous, especially when “experts” determine that the child is suffering and their “quality of life” does not justify continuing to live. The same is true for the elderly and anyone unfortunate enough to fall into their clutches. Wishing to remain alive when they deem the value of your life insufficient is a capital offense.

Many Jews have been swayed by this evil propaganda and no longer think straight. Amalek's efforts to rationalize murder by rebranding it as something merciful and virtuous, even necessary, are nothing new. This responsa is a definitive expression of the Torah's position, and makes it quite clear that those who portray themselves as more “compassionate” than God and His Torah are nothing but barbaric murderers.

Also noteworthy is that many people take statements of Chazal out of context, whether due to ignorance or wilful distortion. Those who are far removed from the Torah would pounce on the statement that certain children do not count as having been born as “proof” that their lives count for nothing, and can be terminated accordingly. In reality, Chazal made this statement, and many others like it, with regards to a specific legal ramification; as far as a particular law is concerned, the birth doesn't count, but the child is otherwise a living human being, with all that implies.

We must be wary of intellectually dishonest people cherry-picking citations and taking them out of context to promote an agenda that is against the Torah. This is very much the norm in our times, but the truth is clear for those who desire it.



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