Rotzeach uShmirat Nefesh - Chapter 1

The Laws of Murderers and the Protection of Lifeהִלְכוֹת רוֹצֵחַ וּשְׁמִירַת נֶפֶשׁ

They contain seventeen mitzvot: seven positive mitzvot and ten negative mitzvot. They are:יֵשׁ בִּכְלָלָן שְׁבַע עֶשְׂרֵה מִצְווֹת - שֶׁבַע מִצְווֹת עֲשֵׂה, וְעֶשֶׂר מִצְווֹת לֹא תַעֲשֶׂה; וְזֶה הוּא פְרָטָן:

1) Not to murder;(א) שֶׁלֹּא לִרְצֹחַ;

2) Not to accept ransom from a murderer to save him from execution;(ב) שֶׁלֹּא לִקַּח כֹּפֶר לְנֶפֶשׁ רוֹצֵחַ, אֶלָא יוּמָת;

3) To exile a person who killed inadvertently;(ג) לְהַגְלוֹת הָרוֹצֵחַ בִּשְׁגָגָה;

4) Not to accept ransom from a person who killed inadvertently to save him from exile;(ד) שֶׁלֹּא לִקַּח כֹּפֶר לִמְחֻיַּב גָּלוּת;

5) Not to kill a murderer directly after the murder, before he stands trial;(ה) שֶׁלֹּא יוּמָת הָרוֹצֵחַ כְּשֶׁיִּרְצַח, קֹדֶם עֲמִידָה בַּדִּין;

6) To save a person who is being pursued, by killing the pursuer;(ו) לְהַצִּיל הַנִּרְדָּף בְּנַפְשׁוֹ שֶׁל רוֹדֵף;

7) Not to have mercy on the pursuer;(ז) שֶׁלֹּא לָחוּס עַל הָרוֹדֵף;

8) Not to stand idly by when a colleague’s life is in danger;(ח) שֶׁלֹּא לַעֲמֹד עַל דָּם;

9) To set aside cities of refuge, and to prepare the roads leading to them;(ט) לְהַפְרִישׁ עָרֵי מִקְלָט וּלְכַוֵּן לָהֶם הַדֶּרֶךְ;

10) To break the neck of a calf in a wadi when required;(י) לַעֲרֹף אֶת הָעֶגְלָה בַּנַּחַל;

11) Never to till or seed the land where the calf was decapitated;(יא) שֶׁלֹּא יֵעָבֵד בְּאוֹתָהּ קַרְקַע וְלֹא תִזָּרַע;

12) Not to create a dangerous situation;(יב) שֶׁלֹּא לָשׂוּם דָּמִים;

13) To build a guardrail;(יג) לַעֲשׂוֹת מַעֲקֶה;

14) Not to cause a well-meaning person to blunder;(יד) שֶׁלֹּא יַכְשִׁיל תָּמִים בְּדָבָר;

15) To help a person whose animal collapses on a road to unload it;(טו) לִפְרֹק עִם מִי שֶׁנִּכְשַׁל בַּדֶּרֶךְ;

16) Together with the owner to reload the animal;(טז) לִטְעֹן עִמּוֹ;

17) Not to abandon him helpless, with his burden.(יז) שֶׁלֹּא יַנִּיחֶנּוּ נִבְהָל בְּמַשָּׂאוֹ וְיֵלֵךְ לוֹ.

These mitzvot are explained in the chapters that follow.וּבֵאוּר מִצְווֹת אֵלּוּ בִּפְרָקִים אֵלּוּ.

1Whenever a person kills a human being,1 he transgresses a negative commandment,2 as Exodus 20:13 states: “Do not murder.” If a person kills a Jew intentionally in the presence of witnesses, he should be executed by decapitation.3 This is implied by Exodus 21:20, which states that when a person kills a servant, “vengeance will certainly be executed.” The Oral Tradition explains that this refers to decapitation. Whether he kills the victim with an iron weapon or burns him with fire, the murderer should be executed by decapitation.4אכָּל הוֹרֵג נֶפֶשׁ בֶּן אָדָם - עוֹבֵר בְּלֹא תַעֲשֶׂה, שֶׁנֶּאֱמַר "לֹא תִרְצָח" (שמות כ, יב; דברים ה, טז). וְאִם רָצַח בְּזָדוֹן בִּפְנֵי עֵדִים - מִיתָתוֹ בְּסַיִף, שֶׁנֶּאֱמַר "נָקֹם יִנָּקֵם" (שמות כא, כ) - מִפִּי הַשְּׁמוּעָה לָמְדוּ שֶׁזּוֹ מִיתַת סַיִף. בֵּין שֶׁהָרַג אֶת חֲבֵרוֹ בְּבַרְזֶל, בֵּין שֶׁשְּׂרָפוֹ בָּאֵשׁ - מִיתָתוֹ בְּסַיִף.

2It is a mitzvah for the blood redeemer to kill the murderer,5 as Numbers 35:19 states: “The blood redeemer shall put the murderer to death.”6 Whoever is fit to inherit the victim’s estate7 becomes the redeemer of his blood. If the blood redeemer did not desire- or was unable- to kill the murderer, or if the victim did not have a relative8 to redeem his blood, the court executes the murderer by decapitation.במִצְוָה בְּיַד גּוֹאֵל הַדָּם, שֶׁנֶּאֱמַר "גֹּאֵל הַדָּם הוּא יָמִית אֶת הָרֹצֵחַ" (במדבר לה, יט); וְכָל הָרָאוּי לִירֻשָּׁה, הוּא גּוֹאֵל הַדָּם. לֹא רָצָה גּוֹאֵל הַדָּם, אוֹ שֶׁלֹּא הָיָה יָכוֹל לַהֲמִיתוֹ, אוֹ שֶׁאֵין לוֹ גּוֹאֵל דָּם - בֵּית דִּין מְמִיתִין אֶת הָרוֹצֵחַ בְּסַיִף.

3The following rules apply if a father kills his son. If the victim has a son, this son should kill his grandfather, because he is the blood redeemer.9 If he does not have a son, none of the victim’s brothers becomes the blood redeemer who must kill his father.10 Instead, he should be executed by the court.גהָאָב שֶׁהָרַג אֶת בְּנוֹ: אִם הָיָה בֵּן לַנֶּהֱרָג - הֲרֵי זֶה הוֹרֵג אֲבִי אָבִיו, מִפְּנֵי שֶׁהוּא גּוֹאֵל; וְאִם אֵין לוֹ בֵּן - אֵין אֶחָד מִן הָאַחִין נַעֲשֶׂה גּוֹאֵל הַדָּם לְהָמִית אֶת אָבִיו, אֶלָא בֵּית דִּין מְמִיתִין אוֹתוֹ.

Both a male and a female may become blood redeemers.11וְאֶחָד הַזָּכָר וְאֶחָד הַנְּקֵבָה בִּגְאִילַת הַדָּם.

4The court is enjoined not to accept ransom from the murderer to save him from execution.12 Even if he gave all the money in the world, and even if the blood redeemer was willing to forgive him13 he should be executed. The rationale is that the soul of the victim is not the property of the blood redeemer, but the property of the Holy One, blessed be He. And He commanded, Numbers 35:31: “Do not accept ransom for the soul of a murderer.” There is nothing that the Torah warned so strongly against as murder, as Ibid.:33 states: “Do not pollute the land14 in which you live, for blood will pollute the land.”15דוּמֻזְהָרִין בֵּית דִּין שֶׁלֹּא לִקַּח כֹּפֶר מִן הָרוֹצֵחַ, וְאַפִלּוּ נָתַן כָּל מָמוֹן שֶׁבָּעוֹלָם, וְאַפִלּוּ רָצָה גּוֹאֵל הַדָּם לְפָטְרוֹ. שֶׁאֵין נַפְשׁוֹ שֶׁל זֶה הַנֶּהֱרָג קִנְיַן גּוֹאֵל הַדָּם, אֶלָא קִנְיַן הַקָּדוֹשׁ בָּרוּךְ הוּא, שֶׁנֶּאֱמַר "וְלֹא תִקְחוּ כֹפֶר לְנֶפֶשׁ רֹצֵחַ" (במדבר לה, לא). וְאֵין לְךָ דָּבָר שֶׁהִקְפִּידָה תּוֹרָה עָלָיו כִּשְׁפִיכוּת דָּמִים, שֶׁנֶּאֱמַר "וְלֹא תַחֲנִיפוּ אֶת הָאָרֶץ... כִּי הַדָּם הוּא יַחֲנִיף אֶת הָאָרֶץ" (במדבר לה, לג).

5When a murderer kills willfully, he should not be killed by witnesses or observers16 until he is brought to court and sentenced to death, as implied by Numbers 35:12 “A murderer should not be put to death until he stands before the congregation in judgment.”17הרוֹצֵחַ שֶׁהָרַג בְּזָדוֹן - אֵין מְמִיתִין אוֹתוֹ הָעֵדִים וְלֹא הָרוֹאִים אוֹתוֹ, עַד שֶׁיָּבוֹאוּ לְבֵית דִּין וִידִינוּהוּ לְמִיתָה, שֶׁנֶּאֱמַר "וְלֹא יָמוּת הָרֹצֵחַ עַד עָמְדוֹ לִפְנֵי הָעֵדָה לַמִּשְׁפָּט" (במדבר לה, יב).

This law applies to all those liable for execution by the court, who transgressed and performed the forbidden act. They should not be executed until their trial is completed by the court.וְהוּא הַדִּין לְכָל מְחֻיְּבֵי מִיתַת בֵּית דִּין שֶׁעָבְרוּ וְעָשׂוּ, שֶׁאֵין מְמִיתִין אוֹתָן עַד שֶׁיִּגָּמֵר דִּינָם בְּבֵית דִּין.

6When does the above apply? When the person has already transgressed and performed the transgression for which he is liable to be executed by the court. When, however, a person is pursuing a colleague with the intention of killing him - even if the pursuer is a minor18 - every Jewish person is commanded to attempt to save the person being pursued,19 even if it is necessary to kill the pursuer.20ובַּמֶּה דְּבָרִים אֲמוּרִים? בְּשֶׁעָבַר וְעָשָׂה הֶעָווֹן שֶׁחַיָּב עָלָיו מִיתַת בֵּית דִּין; אֲבָל הָרוֹדֵף אַחַר חֲבֵרוֹ לְהָרְגוֹ, אַפִלּוּ הָיָה הָרוֹדֵף קָטָן - הֲרֵי כָּל יִשְׂרָאֵל מְצֻוִּין לְהַצִּיל הַנִּרְדָּף מִיַּד הָרוֹדֵף, וְאַפִלּוּ בְּנַפְשׁוֹ שֶׁל רוֹדֵף.

7What is implied? If the rodef21 was warned and continues to pursue his intended victim, even though he did not acknowledge the warning,22 since he continues his pursuit he should be killed.זכֵּיצַד? אִם הִזְהִירוּהוּ, וַהֲרֵי הוּא רוֹדֵף אַחֲרָיו, אַף עַל פִּי שֶׁלֹּא קִבֵּל עָלָיו הַתְרָאָה, כֵּיוָן שֶׁעֲדַיִן הוּא רוֹדֵף - הֲרֵי זֶה נֶהֱרָג.

If it is possible to save the pursued by damaging one of the limbs of the rodef, one should. Thus, if one can strike him with an arrow, a stone or a sword, and cut off his hand, break his leg, blind him or in another way prevent him from achieving his objective, one should do so. If there is no way to be precise in one’s aim and save the person being pursued without killing the rodef, one should kill him, even though he has not yet killed his victim. This is implied by Deuteronomy 25:11-12, which states: “If a man is fighting with his brother, and the wife of one... grabs the attacker by his private parts, you must cut off her hand;23 you may not show pity.”וְאִם יְכוֹלִים לְהַצִּילוֹ בְּאֵיבָר מֵאֵבְרֵי הָרוֹדֵף - כְּגוֹן שֶׁיַּכּוּ אוֹתוֹ בְּחֵץ אוֹ בְּאֶבֶן אוֹ בְּסַיִף, וְיִקְטְעוּ אֶת יָדוֹ אוֹ יִשַׁבְּרוּ אֶת רַגְלוֹ אוֹ יְסַמּוּ אֶת עֵינוֹ - עוֹשִׂין. וְאִם אֵינָן יְכוֹלִין לְכַוֵּן, וְלֹא לְהַצִּילוֹ אֶלָא אִם כֵּן הֲרָגוּהוּ לָרוֹדֵף - הֲרֵי אֵלּוּ הוֹרְגִין אוֹתוֹ, אַף עַל פִּי שֶׁעֲדַיִן לֹא הָרַג, שֶׁנֶּאֱמַר "וְקַצֹּתָה אֶת כַּפָּהּ לֹא תָחוֹס עֵינֶךָ" (דברים כה, יב).

8There is no difference whether she grabs “his private parts” or any other organ that imperils his life. Similarly, the rodef may be a man or a woman. The intent of the verse is that whenever a person intends to strike a colleague with a blow that could kill him, the pursued should be saved by “cutting off the hand” of the rodef.24 If this cannot be done, the victim should be saved by taking the rodef’s life, as the verse continues: “you may not show pity.”חאֶחָד בִּמְבוּשָׁיו וְאֶחָד כָּל דָּבָר שֶׁיֵּשׁ בּוֹ סַכָּנַת נְפָשׁוֹת, אֶחָד הָאִישׁ אוֹ הָאִשָּׁה - עִנְיַן הַכָּתוּב שֶׁכָּל הַחוֹשֵׁב לְהַכּוֹת חֲבֵרוֹ הַכָּאָה הַמְּמִיתָה אוֹתוֹ, מַצִּילִין אֶת הַנִּרְדָּף בְּכַפּוֹ שֶׁל רוֹדֵף. וְאִם אֵינָן יְכוֹלִין - מַצִּילִין אוֹתוֹ אַף בְּנַפְשׁוֹ, שֶׁנֶּאֱמַר "לֹא תָחוֹס עֵינֶךָ" (דברים כה, יב).

9This, indeed, is one of the negative mitzvot - not to take pity on the life of a rodef25 On this basis, our Sages ruled26 that when complications arise and a pregnant woman cannot give birth, it is permitted to abort the fetus in her womb,27 whether with a knife or with drugs. For the fetus is considered a rodef of its mother.28 If the head of the fetus emerges,29 it should not be touched, because one life should not be sacrificed for another. Although the mother may die, this is the nature of the world.30טאַף זוֹ מִצְוַת לֹא תַעֲשֶׂה, שֶׁלֹּא לָחוֹס עַל נֶפֶשׁ הָרוֹדֵף. לְפִיכָךְ הוֹרוּ חֲכָמִים שֶׁהָעֻבָּרָה שֶׁהִיא מְקַשָׁה לֵילֵד - מֻתָּר לַחְתֹּךְ הָעֻבָּר בְּמֵעֶיהָ, בֵּין בְּסַם בֵּין בַּיָּד; מִפְּנֵי שֶׁהוּא כְּרוֹדֵף אַחֲרֶיהָ לְהָרְגָהּ. וְאִם מִשֶּׁהוֹצִיא רֹאשׁוֹ, אֵין נוֹגְעִין בּוֹ, שֶׁאֵין דּוֹחִין נֶפֶשׁ מִפְּנֵי נֶפֶשׁ, וְזֶה הוּא טִבְעוֹ שֶׁל עוֹלָם.

10The laws of a rodef apply whether a person is pursuing a colleague with the intent of killing him, or a maiden that had been consecrated with the intent of raping her,31 as reflected by Deuteronomy 22:26, which establishes an equation between murder and rape, stating: “Just as when a man arises against his colleague and kills him, so too, is this matter i.e., the rape of a consecrated maiden.” The same principle is reflected by another verse within the passage, which states Ibid.:27: “The consecrated maiden cried out, but there was no one to save her.” Implied is that if there is someone who can save her, he must do so, using all means including taking the life of the pursuer.יאֶחָד הָרוֹדֵף אַחַר חֲבֵרוֹ לְהָרְגוֹ, אוֹ רוֹדֵף אַחַר נַעֲרָה מְאֹרָסָה לְאָנְסָהּ, שֶׁנֶּאֱמַר "כִּי כַּאֲשֶׁר יָקוּם אִישׁ עַל רֵעֵהוּ וּרְצָחוֹ נֶפֶשׁ, כֵּן הַדָּבָר הַזֶּה" (דברים כב, כו). וַהֲרֵי הוּא אוֹמֵר "צָעֲקָה הַנַּעֲרָה הַמְאֹרָשָׂה וְאֵין מוֹשִׁיעַ לָהּ" (דברים כב, כז) - הָא יֵשׁ לָהּ מוֹשִׁיעַ - מוֹשִׁיעָהּ בְּכָל דָּבָר שֶׁיָכוֹל לְהוֹשִׁיעָהּ, וְאַפִלּוּ בַּהֲרִיגַת הָרוֹדֵף.

11The same laws apply with regard to any woman forbidden as an ervah,32 but not to relations with an animal.33 With regard to homosexual rape, by contrast, one may save a man from being raped by killing the intended rapist. If one pursues an animal with the intent of sodomizing it, or one seeks to perform a forbidden labor on the Sabbath or to worship idols - although the Sabbath and the prohibition against idol worship are fundamental elements of our faith- the person should not be killed34 until he commits the transgression and is brought to court, convicted and executed.יאוְהוּא הַדִּין לִשְׁאָר כָּל הָעֲרָיוֹת, חוּץ מִן הַבְּהֵמָה. אֲבָל הַזְּכוּר, מַצִּילִין אוֹתוֹ בְּנֶפֶשׁ הָרוֹדֵף כִּשְׁאָר עֲרָיוֹת. אֲבָל הָרוֹדֵף אַחַר הַבְּהֵמָה לְרָבְעָהּ, אוֹ שֶׁרָדַף לַעֲשׂוֹת מְלָאכָה בְּשַּׁבָּת, אוֹ לַעֲבֹד עֲבוֹדָה זָרָה, אַף עַל פִּי שֶׁהַשַּׁבָּת וַעֲבוֹדָה זָרָה עִיקְרֵי הַדָּת - אֵין מְמִיתִין אוֹתוֹ עַד שֶׁיַּעֲשֶׂה, וִיבִיאוּהוּ לְבֵית דִּין, וִידִינוּהוּ, וְיָמוּת.

12If a person pursued a woman forbidden as an ervah, took hold of her and inserted the head of his organ within her,35 he may not be slain, even though he has not concluded sexual relations.36 He must be brought to court.37 If a man was pursuing a woman forbidden as an ervah, and other men were pursuing him to save her, and she tells them, “Let him be, so that he does not kill me,” they should not listen to her.38 Instead, he should be intimidated and prevented from raping her, by maiming his limbs. If he cannot be prevented by maiming his limbs, his life may be taken, as explained above.39יברָדַף אַחַר עֶרְוָה, וּתְפָסָהּ וְשָׁכַב וְהֶעֱרָה, אַף עַל פִּי שֶׁלֹּא גָמַר בִּיאָתו -, אֵין מְמִיתִין אוֹתוֹ עַד עָמְדּוֹ בַּדִּין. רָדַף אַחַר עֶרְוָה, וְאֲחֵרִים הָיוּ רוֹדְפִין אַחֲרָיו לְהַצִּילָהּ, וְאָמְרָה לָהֶם 'הַנִּיחוּהוּ, כְּדֵי שֶׁלֹּא יַהַרְגֵנִי' - אֵין שׁוֹמְעִין לָהּ, אֶלָא מַבְהִילִין אוֹתוֹ וּמוֹנְעִין אוֹתוֹ מִלִּבְעֹל בְּאֵבָרָיו. וְאִם אֵינָן יְכוֹלִין לְמָנְעוֹ בְּאֵבָרָיו, אַפִלּוּ בְּנַפְשׁוֹ כְּמוֹ שֶׁבֵּאַרְנוּ.

13When a person could prevent a murder or a rape by maiming the rodef’s limbs, but did not take the trouble and instead saved the victim by killing the rodef, he is regarded as one who shed blood and is liable for death.40 Nevertheless, he should not be executed by the court.41יגכָּל הַיָּכוֹל לְהַצִּיל בְּאֵבֶר מֵאֵבָרָיו, וְלֹא טָרַח בְּכָּךְ, אֶלָא הִצִּיל בְּנַפְשׁוֹ שֶׁל רוֹדֵף, וַהֲרָגוֹ - הֲרֵי זֶה שׁוֹפֵךְ דָּמִים, וְחַיָּב מִיתָה; אֲבָל אֵין בֵּית דִּין מְמִיתִין אוֹתוֹ.

14Whenever a person can save another person’s life,42 but he fails to do so, he transgresses a negative commandment,43 as Leviticus 19:16 states: “Do not stand idly by while your brother’s blood is at stake.”ידכָּל הַיָּכוֹל לְהַצִּיל, וְלֹא הִצִּיל - עוֹבֵר עַל "לֹא תַעֲמֹד עַל דַּם רֵעֶךָ" (ויקרא יט, טז).

Similarly, this commandment applies when a person sees a colleague drowning at sea or being attacked by robbers or a wild animal, and he can save him himself44 or can hire others45 to save him. Similarly, it applies when he hears gentiles or mosrim conspiring to harm a colleague or planning a snare for him, and he does not inform him and notify him of the danger.46 And it applies when a person knows of a gentile or a man of force who has a complaint against a colleague, and he can appease the aggressor on behalf of his colleague, but he fails to do so. And similarly, in all analogous instances, a person who fails to act transgresses the commandment: “Do not stand idly by while your brother’s blood is at stake.”וְכֵן הָרוֹאֶה אֶת חֲבֵרוֹ טוֹבֵעַ בַּיָּם, אוֹ לִסְטִים בָּאִים עָלָיו, אוֹ חַיָּה רָעָה בָּאָה עָלָיו, וְיָכוֹל לְהַצִּילוֹ הוּא בְּעַצְמוֹ, אוֹ שֶׁיִּשְׂכֹּר אֲחֵרִים לְהַצִּילוֹ, וְלֹא הִצִּיל, אוֹ שֶׁשָּׁמַע עוֹבְדֵי כּוֹכָבִים אוֹ מוֹסְרִים מְחַשְּׁבִים עָלָיו רָעָה אוֹ טוֹמְנִין לוֹ פַּח, וְלֹא גָּלָּה אֹזֶן חֲבֵרוֹ וְהוֹדִיעוֹ, אוֹ שֶׁיָּדַע בְּעוֹבֵד כּוֹכָבִים אוֹ בְּאַנָּס שֶׁהוּא בָּא עַל חֲבֵרוֹ, וְיָכוֹל לְפַיְּסוֹ בִּגְלַל חֲבֵרוֹ לְהָסִיר מַה שֶבְּלִבּוֹ וְלֹא פִּיְּסוֹ, וְכָל כַיּוֹצֵא בִּדְבָרִים אֵלּוּ - הָעוֹשֶׂה אוֹתָם עוֹבֵר עַל "לֹא תַעֲמֹד עַל דַּם רֵעֶךָ”.

15When a person sees a rodef pursuing a colleague to kill him, or a woman forbidden as an ervah to rape her, and he has the potential to save the victim and yet fails to do so, he has negated the observance of the positive commandment: “You must cut off her hand,”47 and has transgressed two negative commandments: “You may not show pity,”48 and “Do not stand idly by while your brother’s blood is at stake.”49טוהָרוֹאֶה רוֹדֵף אַחַר חֲבֵרוֹ לְהָרְגוֹ, אוֹ אַחַר עֶרְוָה לְבָעֳלָהּ, וְיָכוֹל לְהַצִּיל, וְלֹא הִצִּיל - הֲרֵי זֶה בִּטֵּל מִצְוַת עֲשֵׂה, שֶׁהִיא "וְקַצֹּתָה אֶת כַּפָּה" (דברים כה, יב); וְעָבַר עַל שְׁנֵי לָאוִין, עַל "לֹא תָחוֹס עֵינֶךָ" (שם) וְעַל "לֹא תַעֲמֹד עַל דַּם רֵעֶךָ" (ויקרא יט, טז).

16Even though lashes are not given as punishment for the transgression of these prohibitions - because they do not involve committing a forbidden deed50 - they are nevertheless very severe. For whoever causes the loss of a Jewish soul is considered as if he destroyed the entire world, and whoever saves a Jewish soul is considered as if he saved the entire world.טזאַף עַל פִּי שֶׁאֵין לוֹקִין עַל לָאוִין אֵלּוּ, מִפְּנֵי שֶׁאֵין בָּהֶן מַעֲשֶׂה, חֲמוּרִים הֵם. שֶׁכָּל הַמְּאַבֵּד נֶפֶשׁ אַחַת מִיִּשְׂרָאֵל, כְּאִלּוּ אִבֵּד כָּל הָעוֹלָם כֻּלּוֹ; וְכָל הַמְּקַיֵּם נֶפֶשׁ אַחַת מִיִּשְׂרָאֵל, כְּאִלּוּ קִיֵּם כָּל הָעוֹלָם כֻּלּוֹ.

Rotzeach uShmirat Nefesh - Chapter 2

Footnotes

Our translation follows the standard version of the Mishneh Torah, from which one might infer that it is forbidden to kill a gentile as well. Although killing him does not warrant capital punishment, it is forbidden by Scriptural Law. It must, however, be noted that authoritative manuscripts and early printings of the Mishneh Torah state “Whenever a person kills a Jewish man....”

Sefer HaMitzvot (Negative Commandment 289) and Sefer HaChinuch (Mitzvah 34) regard this as one of the Torah’s 613 commandments.

As explained in Hilchot Sanhedrin 15:4, this refers to decapitation as practiced by the gentile kings.

I.e., we do not say that since a person killed a colleague by fire, he should be executed by being burned to death.

This is speaking about an instance where the murderer acted intentionally. If a person kills unintentionally, the Rambam rules (Chapter 5, Halachah 10) that it is not a mitzvah for the blood redeemer to kill him.
Despite the statement in the text, the Rambam does not consider the redemption of the blood to be one of the 613 mitzvot of the Torah, but rather apparently includes this in the mitzvah to execute by decapitation. Significantly, the Ramban (in his Hosafot to Sefer HaMitzvot) does include the blood redemption in his reckoning of the 613 mitzvot.

See the notes on Halachah 5 and Chapter 5. Halachah 7, from which it appears that the blood redeemer should not kill the murderer until he is convicted by the court.

I.e., his descendants or his paternal relatives.

E. g., a convert who did not father any Jewish children.

Although a grandson is obligated to show certain tokens of respect to his grandfather, this obligation is superseded by the commandment to redeem his father’s blood.

10.

For the commandment to redeem the blood of one’s brother does not supersede the commandment to honor one’s father.

11.

For this is a positive commandment not dependent on a specific time, and thus it is incumbent on both men and women (Merkevet HaMishneh).

12.

Sefer HaMitzvot (Negative Commandment 296) and Sefer HaChinuch (Mitzvah 412) regard this as one of the Torah’s 613 commandments. Significantly, in his Sefer HaMitzvot, the Rambam does not mention that this mitzvah is incumbent on the court, implying perhaps that it applies also to the blood redeemer.
The rationale for this mitzvah is obvious. If a person were able to pay ransom for murdering, the rich would act wantonly and redeem any foul play with money (Sefer HaChinuch, loc. cit.).

13.

See the Guide for the Perplexed, Volume III, Chapter 41, which states that even if the victim did not die immediately and forgave the murderer, it is still a mitzvah to execute him.

14.

See Sefer HaMitzvot, General Principle 5, which explains that this is not considered one of the 613 mitzvot, for it does not involve a specific deed.

15.

On this verse, the Sifre comments that murder makes the land impure, drives the Divine Presence from the land and causes the destruction of the Temple.

16.

Nor by the blood redeemer.

17.

Sefer HaMitzvot (Negative Commandment 292) and Sefer HaChinuch (Mitzvah 409) regard this as one of the Torah’s 613 commandments. The rationale is to protect the rights of every criminal and give him the opportunity for due process of the law.
In Sefer HaMitzvot, the Rambam quotes the Sifre Zuta, which states that even if a person killed a colleague in the presence of a court of law, the court may not execute him until he is tried by another court.

18.

Who is not liable for execution by the court.

19.

Sefer HaMitzvot (Positive Commandment 247) and Sefer HaChinuch (Mitzvah 600) regard this as one of the Torah’s 613 commandments.

20.

As explained in the following halachah, it is, nevertheless, desirable not to kill the pursuer, if possible.

21.

The person pursuing his colleague with the intent to murder.

22.

Sanhedrin 72b states that it is not necessary to give a rodef a warning, as is required with regard to a person executed by the court. From the Rambam’s words, however, it appears that he considers it desirable to offer a warning, but that one should not hesitate and wait to see that it is accepted, because the intended victim’s life is at stake. Sefer Me’irat Einayim 425:3 states that, after the fact, even if no warning whatsoever is given, one may kill the rodef to save his intended victim.

23.

Sefer HaMitzvot, loc. cit. considers this to be the proof-text that illustrates this commandment. I.e., the woman is considered a rodef because she is attacking her husband’s antagonist in a way that can kill him.

24.

The rodef should be maimed in a way that prevents him from carrying out his intent.

25.

Sefer HaMitzvot (Negative Commandment 293) and Sefer HaChinuch (Mitzvah 601) regard this as one of the Torah’s 613 commandments.
The rationale is that taking pity on the rodef’s life will enable him to perform harm. This provides us with an important lesson: mercy and kindness are important emotions, but they must be controlled by the Torah’s guidelines. Otherwise, by showing mercy to the cruel, one will eventually be cruel to the merciful (see Kohelet Rabbah 7:37).

26.

Oholot 7:6.

27.

And remove it limb by limb (Ibid.).

28.

Thus, since the fetus is endangering its mother’s life, it may be killed. The life of the mother is given priority over the life of the fetus.
Rabbi Akiva Eiger notes that the rationale for this priority is that the fetus is not considered to be “a soul,” a living being in the complete sense. He therefore asks why the principle of rodef applies? Even without that principle, it should be obvious that one may abort the fetus. Moreover, once the head emerges, the fetus is considered “a soul.” Nevertheless, even though it is still “pursuing” its mother, it is not touched.
(In this context, see also Hilchot Melachim 9:4, which states that a gentile who kills a fetus is liable for murder.)

29.

But the body remains stuck in the birth canal.

30.

See Pitchei Teshuvah 425:2, which mentions opinions that maintain that when it is certain that both the mother and the fetus will die if the fetus is not aborted, an abortion is permitted.

31.

Raping a consecrated maiden is considered to be adultery and is punishable by death. Therefore, one is allowed to kill the pursuer. If, however, a person seeks to rape a maiden who has not been consecrated, efforts should be made to prevent this, but the would-be rapist may not be killed.

32.

Although the verse mentions only a consecrated maiden, our Sages understood it as applying to all arayot - i.e., women with whom sexual relations are forbidden and punishable by execution or karet
The term arayot refers to adulterous or incestuous sexual relations. It also includes relations with a niddah, a woman who is ritually impure because of menstrual bleeding. Note, however, the gloss of Rabbi Akiva Eiger, who maintains that the laws of rodef do not apply with regard to relations with a niddah..

33.

Sexual relations with an animal are also considered one of the arayot and are punishable by execution. Nevertheless, since it does not bring shame to a human victim, it is considered to be a sin between man and God - like idol worship or the desecration of the Sabbath - and one may not kill the person seeking to commit the transgression.

34.

Because the transgression does not involve another person.
Sanhedrin 73b mentions Sages who maintain that one may kill a person before he commits these transgressions, but the majority follow the ruling cited by the Rambam. The difference is that the minority opinion gives priority to the concept that killing the person seeking to perform the transgression is a spiritual benefit for him, for he will die without having committed the transgressions. The other view maintains that, since no other person is involved, we should allow the person to exercise free choice, however wrong his choice may be.
Note the Rambam’s Commentary on the Mishnah (Sanhedrin 8:7), which states that although one may not kill a person who seeks to perform these transgressions, one should try to prevent him by all other means.

35.

Our translation is based on Sanhedrin 73b.
Once the head of the male organ has been inserted into the vaginal canal, the transgression has been committed. As such, Jewish law does not recognize an advantage to killing the rapist on the spot, and requires that he be tried in court.

36.

Sanhedrin, ibid., defines the term “concluded sexual relations” as having inserting the entire organ, not as ejaculation.

37.

Where he will be tried for his crime.
The license to kill a rodef is granted only to prevent a transgression. Since the transgression was already committed, no one has the right to take the law into his hands. The matter must be handled by the court (Kessef Mishneh).

38.

The license to kill is not granted by her, but by the Torah. And it is the Torah’s laws that must be heeded. If, however, the woman’s life is actually in danger, the pursuers should allow the transgression to be committed rather than cause her death.
Note Sefer Me’irat Einayim 425:12, which discusses whether the rodef may be killed in a situation where the woman consents to the transgression.

39.

Halachah 7.

40.

I.e., he will suffer death at God’s hands (Kessef Mishneh).
The Bayit Chadash (Choshen Mishpat 425) explains that the person who killed the rodef may be slain by the redeemer of the rodef’s blood. Indeed, he cites Sanhedrin 49a, which explains that Yoav slew Avner (II Samuel 3:27) for this reason. Avner had slain Yoav’s brother Asah’el because he had pursued him (Ibid. 2:23). Nevertheless, Yoav still held Avner liable, because he could have saved himself by maiming Asah’el and not killing him.

41.

The Tur (Choshen Mishpat 425) differs with the Rambam, asking why if the person who killed the rodef is liable to die, may he not be executed. The Kessef Mishneh defends the Rambam’s ruling, explaining that the killer cannot be executed by a court, since his intent is to save the intended victim, and it is not possible to give him a proper warning.

42.

This commandment applies to the laws of a rodef mentioned in the previous halachot, but also to other situations, as the Rambam proceeds to explain.

43.

Sefer HaMitzvot (Negative Commandment 297) and Sefer HaChinuch (Mitzvah 237) regard this as one of the Torah’s 613 commandments.

44.

The Kessef Mishneh cites the Jerusalem Talmud, which mentions that even when a person must endanger his own life to endeavor to save his colleague, he is obligated to do so. See Sefer Me’irat Einayim 426:2.

45.

Needless to say, the person whose life was saved must afterwards reimburse the person who saved it for the expenses he undertook (Kessef Mishneh).

46.

This instance demonstrates that the mitzvah applies even when, as in the example the Rambam employs, the danger - though imminent - is not yet a factor of the immediate present.

47.

See Halachah 7.

48.

See Halachah 8.

49.

See the previous halachah.

50.

As stated in Hilchot Sanhedrin 18:2, lashes are given as punishment for the violation of a prohibition only when an actual deed is involved.