Intolerable Deviance and its Spheres of Marginalization

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כִּי יִהְיֶה רִיב בֵּין אֲנָשִׁים וְנִגְּשׁוּ אֶל הַמִּשְׁפָּט וּשְׁפָטוּם וְהִצְדִּיקוּ אֶת הַצַּדִּיק וְהִרְשִׁיעוּ אֶת הָרָשָׁע. וְהָיָה אִם בִּן הַכּוֹת הָרָשָׁע וְהִפִּילוֹ הַשֹּׁפֵט וְהִכָּהוּ לְפָנָיו כְּדֵי רִשְׁעָתוֹ בְּמִסְפָּר. אַרְבָּעִים יַכֶּנּוּ לֹא יֹסִיף פֶּן יֹסִיף לְהַכֹּתוֹ עַל אֵלֶּה מַכָּה רַבָּה וְנִקְלָה אָחִיךָ לְעֵינֶיךָ.

Deuteronomy 25:1-3

If there be a controversy between men, and they come unto judgment, and the judges judge them, by justifying the righteous, and condemning the wicked, then it shall be, if the wicked man deserve to be beaten, that the judge shall cause him to lie down, and to be beaten before his face, according to the measure of his wickedness, by number. Forty stripes he may give him, he shall not exceed; lest, if he should exceed, and beat him above these with many stripes, then thy brother should be dishonored before thine eyes.

'Then your brother should be dishonored before your eyes' (Deut.25.3): Once he has been beaten, he is [again] your brother. Hence the Sages have said: As soon as those who are liable to the penalty of excision are beaten, they are immediately released from this liability. R. Hananiah ben Gamliel says: All along Scripture calls him wicked, as it is said, 'Then it shall be, if the wicked man deserve to be beaten' (Deut. 25.2), but once he had been beaten, it calls him 'your brother' as it says, then your brother should be dishonored.
-Sifre Deut. 286

To what extent does the Midrash understand the offender to be marginalized? What does it pick up on in the Torah to make this point?

סנהדרין מ״ד א:ב׳

חטא ישראל אמר רבי אבא בר זבדא אע"פ שחטא ישראל הוא אמר ר' אבא היינו דאמרי אינשי אסא דקאי ביני חילפי אסא שמיה ואסא קרו ליה (יהושע ז, יא)

Sanhedrin 44a:2

Israel hath sinned. R. Abba b. Zabda said: Even though [the people] have sinned, they are still [called] 'Israel'.2 R. Abba said: Thus people say, A myrtle, though it stands among reeds, is still a myrtle, and it is so called.

יבמות מ״ז ב:ט״ו

טבל ועלה הרי הוא כישראל לכל דבריו:,למאי הלכתא דאי הדר ביה ומקדש בת ישראל ישראל מומר קרינא ביה וקידושיו קידושין

Yevamot 47b:15

When [the convert] comes up after his ablution he is deemed to be an Israelite in all respects. What is the practical consequence of this? In that if he retracted [his conversion and returned to his previous religious affiliation] he is regarded as an Israelited meshumad and his betrothal is valid.

Rabbi Eliezer Valdenberg (head of Jerusalem Rabbinic court in 1960s-70s)

It is obvious and simple that according to Jewish law, a Jew is in no way capable of freeing him or herself from the bonds of the Torah and severing the ties and the roots of his connection to his people. A Jew's fundamental connection to the Jewish people is founded on the fact that he was born to Jewish parents, or more accurately to a Jewish mother...

Ritual

חולין ה׳ א:מ״ד-מ״ה

(ויקרא א, ב) מכם ולא כולכם להוציא את המומר מכם

Chullin 5a:10

'Of you' (Lev. 1.2) and not all of you, to exclude the meshumad (from bringing sacrifices)

Loyalty

Chullin 5a: intolerable deviant's spiritual well being ceases to be of concern, and is not allowed to bring a sin offering

Moshe Feinstein: encourages a teacher not to teach the children of intolerable deviants Torah

Hatam Sofer: all care an concern are removed, with the hope that the intolerable deviant will simply leave.

Naming

Hatam Sofer: He is neither an Israelite nor a Christian nor a Muslim... As a general rule it is as if his name has been erased from Israel.

Hillel & Shammai

עירובין י״ג ב:י׳-י״א

א"ר אבא אמר שמואל שלש שנים נחלקו ב"ש וב"ה הללו אומרים הלכה כמותנו והללו אומרים הלכה כמותנו] יצאה בת קול ואמרה אלו ואלו דברי אלהים חיים הן והלכה כב"ה וכי מאחר שאלו ואלו דברי אלהים חיים מפני מה זכו ב"ה לקבוע הלכה כמותן מפני שנוחין ועלובין היו ושונין דבריהן ודברי ב"ש ולא עוד אלא שמקדימין דברי ב"ש לדבריהן

Eruvin 13b:10-11

R. Abba stated in the name of Samuel: For

three years there was a dispute between Beth Shammai and Beth Hillel, the former

asserting, ‘The halachah is in agreement with

our views’ and the latter contending, ‘The

halachah is in agreement with our views’.

Then a bath kol issued announcing, ‘[The

utterances of] both are the words of the

living God, but the halachah is in agreement

with the rulings of Beth Hillel’. Since,

however, both are the words of the living

God’ what was it that entitled Beth Hillel to

have the halachah fixed in agreement with

their rulings? Because they were kindly and

modest, they studied their own rulings and

those of Beth Shammai, and were even so

[humble] as to mention the actions of Beth

Shammai before theirs.

משנה ברכות א׳:ג׳

בית שמאי אומרים, בערב כל אדם יטו ויקראו, ובבקר יעמדו, שנאמר "ובשכבך ובקומך" (דברים ו, ז).ובית הלל אומרים, כל אדם קורא כדרכו, שנאמר "ובלכתך בדרך" (שם).אם כן, למה נאמר ובשכבך ובקומך, בשעה שבני אדם שוכבים, ובשעה שבני אדם עומדים .אמר רבי טרפון, אני הייתי בא בדרך, והטתי לקרות, כדברי בית שמאי, וסכנתי בעצמי מפני הלסטים.אמרו לו, כדי היית לחוב בעצמך, שעברת על דברי בית הלל.

Mishna Berakhot 1:3

The school of Shammai says: In the evening all people should recline and recite [the Shema], and in the morning they should stand, since it says [in the verse (Deut. 6:7)], “When you lie down and when you arise.” But the school of Hillel says: Each person may recite it in his usual way (posture), since it says (ibid.), “When you walk on the road.” If so, why does it say “when you lie down and when you arise”? —[It means:] at the time when people are lying down, and at the time when people are arising. Said Rabbi Tarfon: “I was once traveling on the road, and I reclined to recite [the Shema] in accordance with the view of the school of Shammai, and [by doing so] I put myself in danger of [attack by] bandits.” They [the other Sages] said to him: “You would have deserved to be guilty for your own fate, since you went against the view of the school of Hillel.”

ברכות י״א א:י״ט-כ׳

תני רב יחזקאל עשה,כדברי ב"ש עשה כדברי ב"ה עשה רב יוסף,אמר עשה כדברי ב"ש לא עשה ולא כלום

Berakhot 11a:19-20

R. Ezekiel learnt: If one follows the rule of Beth Shammai he does right, if one follows the rule of Beth Hillel he does right. R. Joseph said: If he follows the rule of Beth Shammai, his action is worthless

Tosefta Yevamot 1:13

לעולם הלכה כדברי בית הלל הרוצה להחמיר על עצמו לנהוג כדברי בית שמיי וכדברי בית

הלל על זה נאמ' הכסיל בחשך ילך התופס קולי בית שמיי וקולי בית הלל רשע אלא אם

כדברי בית שמיי כקוליהן וכחומריהון אם כדברי בית הלל כקוליהון וכחומריהון .

Under all circumstances the law follows the opinion of Beit Hillel. If someone

wants to follow the law more strictly by following both Hillel and Shammai, the

Torah calls such a person “a fool who walks in darkness.” (Kohelet 2:14) One who

follows only the lenient rulings of Beit Hillel and Beit Shammai is evil. But if one

follows Beit Shammai, one should follow both their strict and lenient positions

consistently, and if one follows Beit Hillel, one should follows both their strict and

lenient positions consistently.