Living Dangerously - Smoking and Risky Behavior
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Share(ט) רַ֡ק הִשָּׁ֣מֶר לְךָ֩ וּשְׁמֹ֨ר נַפְשְׁךָ֜ מְאֹ֗ד פֶּן־תִּשְׁכַּ֨ח אֶת־הַדְּבָרִ֜ים אֲשֶׁר־רָא֣וּ עֵינֶ֗יךָ וּפֶן־יָס֙וּרוּ֙ מִלְּבָ֣בְךָ֔ כֹּ֖ל יְמֵ֣י חַיֶּ֑יךָ וְהוֹדַעְתָּ֥ם לְבָנֶ֖יךָ וְלִבְנֵ֥י בָנֶֽיךָ׃
(9) Only take heed to thyself, and keep thy soul diligently, lest thou forget the things which thine eyes saw, and lest they depart from thy heart all the days of thy life; but make them known unto thy children and thy children’s children;
וְנִשְׁמַרְתֶּ֥ם מְאֹ֖ד לְנַפְשֹׁתֵיכֶ֑ם כִּ֣י לֹ֤א רְאִיתֶם֙ כָּל־תְּמוּנָ֔ה בְּי֗וֹם דִּבֶּ֨ר יְהוָ֧ה אֲלֵיכֶ֛ם בְּחֹרֵ֖ב מִתּ֥וֹךְ הָאֵֽשׁ׃
For your own sake, therefore, be most careful—since you saw no shape when the LORD your God spoke to you at Horeb out of the fire—
שֹׁמֵ֣ר פְּתָאיִ֣ם יְהֹוָ֑ה דַּ֝לּוֹתִ֗י וְלִ֣י יְהוֹשִֽׁיעַ׃
The LORD protects the simple; I was brought low and He saved me.
Igros Moshe, Yoreh De’ah Vol. 3, Siman 35. The following is a loose translation of what he writes there:
“It is obviously forbidden to smoke marijuana, as this violates many basic laws of our Torah. First of all, it physically injures the person. Even if there are people who are not physically affected by this, it mentally affects the person as it destroys his mind, and prevents him from understanding things properly. This is a terrible thing, since not only can the individual not properly study Torah, he also can not pray and properly perform Mitzvos (commandments), since doing them mindlessly is considered as if they were not done at all. Furthermore, he is creating within himself a very strong desire (addiction?), which is much stronger than the desire to eat, etc. which are necessary for a person to live. There are many that can not control and withstand this desire. This is a very grave prohibition, as we find that a Ben Sorer U’Moreh [is killed] (See Deut. 21:18) for creating within himself a very strong desire, even though it is to eat Kosher food! How much more so it is forbidden for a person to bring upon himself an even greater desire, especially for something that a person does not need at all…"
“It is obviously forbidden to smoke marijuana, as this violates many basic laws of our Torah. First of all, it physically injures the person. Even if there are people who are not physically affected by this, it mentally affects the person as it destroys his mind, and prevents him from understanding things properly. This is a terrible thing, since not only can the individual not properly study Torah, he also can not pray and properly perform Mitzvos (commandments), since doing them mindlessly is considered as if they were not done at all. Furthermore, he is creating within himself a very strong desire (addiction?), which is much stronger than the desire to eat, etc. which are necessary for a person to live. There are many that can not control and withstand this desire. This is a very grave prohibition, as we find that a Ben Sorer U’Moreh [is killed] (See Deut. 21:18) for creating within himself a very strong desire, even though it is to eat Kosher food! How much more so it is forbidden for a person to bring upon himself an even greater desire, especially for something that a person does not need at all…"
The thing is, for a long time, Jews smoked quite a bit like everyone else did. Until scientific journals started to come out and speak of the harsh effects of smoking, many Rabbis smoked regularly. Without knowing the true effects of smoking, it remained a halachic gray area until the science started to trickle into common knowledge.
Unfortunately, smoking still remains a very common practice throughout Israel, with many Chareidim in Mea Shearim smoking as well. Here is a picture from Purim 2015, courtesy of Vice.
Unfortunately, smoking still remains a very common practice throughout Israel, with many Chareidim in Mea Shearim smoking as well. Here is a picture from Purim 2015, courtesy of Vice.
In 1970, the US federal government classified Cannabis as a Schedule I substance, meaning that it has a high potential for abuse and no established medical use. Since 1998, medical marijuana has become legal in twenty-four states and four additional states have legalized recreational use. Israel has established itself as the world leader in medical cannabis research. Currently, over 20,000 Israelis are prescribed cannabis for medical purposes.
Which leads to our question, "Are Jews allowed to inhale?"
Which leads to our question, "Are Jews allowed to inhale?"
וַיֹּ֣אמֶר אֱלֹהִ֗ים הִנֵּה֩ נָתַ֨תִּי לָכֶ֜ם אֶת־כָּל־עֵ֣שֶׂב ׀ זֹרֵ֣עַ זֶ֗רַע אֲשֶׁר֙ עַל־פְּנֵ֣י כָל־הָאָ֔רֶץ וְאֶת־כָּל־הָעֵ֛ץ אֲשֶׁר־בּ֥וֹ פְרִי־עֵ֖ץ זֹרֵ֣עַ זָ֑רַע לָכֶ֥ם יִֽהְיֶ֖ה לְאָכְלָֽה׃
God said, “See, I give you every seed-bearing plant that is upon all the earth, and every tree that has seed-bearing fruit; they shall be yours for food.
וַיְדַבֵּ֥ר יְהוָ֖ה אֶל־מֹשֶׁ֥ה לֵּאמֹֽר׃ וְאַתָּ֣ה קַח־לְךָ֮ בְּשָׂמִ֣ים רֹאשׁ֒ מָר־דְּרוֹר֙ חֲמֵ֣שׁ מֵא֔וֹת וְקִנְּמָן־בֶּ֥שֶׂם מַחֲצִית֖וֹ חֲמִשִּׁ֣ים וּמָאתָ֑יִם וּקְנֵה־בֹ֖שֶׂם חֲמִשִּׁ֥ים וּמָאתָֽיִם׃ וְקִדָּ֕ה חֲמֵ֥שׁ מֵא֖וֹת בְּשֶׁ֣קֶל הַקֹּ֑דֶשׁ וְשֶׁ֥מֶן זַ֖יִת הִֽין׃ וְעָשִׂ֣יתָ אֹת֗וֹ שֶׁ֚מֶן מִשְׁחַת־קֹ֔דֶשׁ רֹ֥קַח מִרְקַ֖חַת מַעֲשֵׂ֣ה רֹקֵ֑חַ שֶׁ֥מֶן מִשְׁחַת־קֹ֖דֶשׁ יִהְיֶֽה׃ וּמָשַׁחְתָּ֥ ב֖וֹ אֶת־אֹ֣הֶל מוֹעֵ֑ד וְאֵ֖ת אֲר֥וֹן הָעֵדֻֽת׃ וְאֶת־הַשֻּׁלְחָן֙ וְאֶת־כָּל־כֵּלָ֔יו וְאֶת־הַמְּנֹרָ֖ה וְאֶת־כֵּלֶ֑יהָ וְאֵ֖ת מִזְבַּ֥ח הַקְּטֹֽרֶת׃ וְאֶת־מִזְבַּ֥ח הָעֹלָ֖ה וְאֶת־כָּל־כֵּלָ֑יו וְאֶת־הַכִּיֹּ֖ר וְאֶת־כַּנּֽוֹ׃ וְקִדַּשְׁתָּ֣ אֹתָ֔ם וְהָי֖וּ קֹ֣דֶשׁ קָֽדָשִׁ֑ים כָּל־הַנֹּגֵ֥עַ בָּהֶ֖ם יִקְדָּֽשׁ׃ וְאֶת־אַהֲרֹ֥ן וְאֶת־בָּנָ֖יו תִּמְשָׁ֑ח וְקִדַּשְׁתָּ֥ אֹתָ֖ם לְכַהֵ֥ן לִֽי׃
The LORD spoke to Moses, saying: Next take choice spices: five hundred weight of solidified myrrh, half as much—two hundred and fifty—of fragrant cinnamon, two hundred and fifty of aromatic cane, five hundred—by the sanctuary weight—of cassia, and a hin of olive oil. Make of this a sacred anointing oil, a compound of ingredients expertly blended, to serve as sacred anointing oil. With it anoint the Tent of Meeting, the Ark of the Pact, the table and all its utensils, the lampstand and all its fittings, the altar of incense, the altar of burnt offering and all its utensils, and the laver and its stand. Thus you shall consecrate them so that they may be most holy; whatever touches them shall be consecrated. You shall also anoint Aaron and his sons, consecrating them to serve Me as priests.
לֹא־קָנִ֨יתָ לִּ֤י בַכֶּ֙סֶף֙ קָנֶ֔ה וְחֵ֥לֶב זְבָחֶ֖יךָ לֹ֣א הִרְוִיתָ֑נִי אַ֗ךְ הֶעֱבַדְתַּ֙נִי֙ בְּחַטֹּאותֶ֔יךָ הוֹגַעְתַּ֖נִי בַּעֲוֺנֹתֶֽיךָ׃ (ס)
You have not bought Me fragrant reed with money, Nor sated Me with the fat of your sacrifices. Instead, you have burdened Me with your sins, You have wearied Me with your iniquities.
קנה. מין בושם:
Semitic etymologist Sula Benet, of the Institute of Anthropological Sciences in Warsaw, has indicated the origin to be the Hebrew word קַנַּבּוֹס (qannabbôs) kaneh bosm. "The astonishing resemblance between the Semitic kanbos and the Scythian cannabis lead me to suppose that the Scythian word was of Semitic origin. These etymological discussions run parallel to arguments drawn from history. The Iranian Scythians were probably related to the Medes, who were neighbors of the Semites and could easily have assimilated the word for hemp. The Semites could also have spread the word during their migrations through Asia Minor."---- Sara Bentowa 1936
Incense Rituals of Nomadic "Scythian" Tribes - Mediterranean and Eurasia
"After burial of the dead, those engaged in it have to purify themselves, which they do in the following way. First they soap and wash their heads; then, in order to cleanse their bodies: they make a booth by fixing in the ground three sticks inclined towards one another, and stretching around them woollen felts, which they arrange so as to fit as close as possible: inside the booth a dish is placed upon the ground, into which they put a number of red-hot stones, and then add some hemp-seed.
Hemp grows in Scythia: it is very like flax; only that it is a much coarser and taller plant: some grows wild about the country, some is produced by cultivation: the Thracians make garments of it which closely resemble linen...
The Scythians take some of this hemp-seed, and, creeping under the felt coverings, throw it upon the red-hot stones; immediately it smokes, and gives out such a vapor as no Grecian vapor-bath can exceed; the Scyths, delighted, shout for joy...”
- The History of Herodotus 440 B.C.E, written during the 2nd Temple Period
"After burial of the dead, those engaged in it have to purify themselves, which they do in the following way. First they soap and wash their heads; then, in order to cleanse their bodies: they make a booth by fixing in the ground three sticks inclined towards one another, and stretching around them woollen felts, which they arrange so as to fit as close as possible: inside the booth a dish is placed upon the ground, into which they put a number of red-hot stones, and then add some hemp-seed.
Hemp grows in Scythia: it is very like flax; only that it is a much coarser and taller plant: some grows wild about the country, some is produced by cultivation: the Thracians make garments of it which closely resemble linen...
The Scythians take some of this hemp-seed, and, creeping under the felt coverings, throw it upon the red-hot stones; immediately it smokes, and gives out such a vapor as no Grecian vapor-bath can exceed; the Scyths, delighted, shout for joy...”
- The History of Herodotus 440 B.C.E, written during the 2nd Temple Period
שֶׁ֣מֶן וּ֭קְטֹרֶת יְשַׂמַּֽח־לֵ֑ב וּמֶ֥תֶק רֵ֝עֵ֗הוּ מֵֽעֲצַת־נָֽפֶשׁ׃
Oil and incense gladden the heart, And the sweetness of a friend is better than one’s own counsel.
דיני הפתילה והשמן ובו י סעיפים:
אין עושין פתילה לנר של שבת בין נר שעל השלחן בין כל נר שמדליק בבית מדבר שהאור אינו נאחז בו אלא נסרך סביביו והשלהבת קופצת כגון צמר ושער וכיוצא בהם אלא מדבר שהאור נתלה בו כגון פשתה נפוצה ובגד שש וצמר גפן וקנבוס וכיוצא בהן: הגה ואם הדליק בדברים האסורים אסור להשתמש לאורו (תשובת הרשב"א סי' קע"ח) ויש אומרים דאם יש נר אחד מהדברים המותרים מותר להשתמש לאור האחרים וכן דבר שאפשר בלא נר מותר לעשות אפי' אצל נרות האחרים ולצורך שבת יש להקל בדיעבד (הגהות מרדכי פ"ק ופ"ב דשבת):
אין עושין פתילה לנר של שבת בין נר שעל השלחן בין כל נר שמדליק בבית מדבר שהאור אינו נאחז בו אלא נסרך סביביו והשלהבת קופצת כגון צמר ושער וכיוצא בהם אלא מדבר שהאור נתלה בו כגון פשתה נפוצה ובגד שש וצמר גפן וקנבוס וכיוצא בהן: הגה ואם הדליק בדברים האסורים אסור להשתמש לאורו (תשובת הרשב"א סי' קע"ח) ויש אומרים דאם יש נר אחד מהדברים המותרים מותר להשתמש לאור האחרים וכן דבר שאפשר בלא נר מותר לעשות אפי' אצל נרות האחרים ולצורך שבת יש להקל בדיעבד (הגהות מרדכי פ"ק ופ"ב דשבת):
Laws of the wick and the oil in 10 parts: We do not make a wick for the Sabbath lamp, neither for the table lamp nor any lamp lit in the house, from a material whose light does not cling to it but rather moves around and whose flame jumps -- like wool or hair etc. Rather, from a material whose light attaches to it, like ripe flax or linen fiber or cotton or hemp etc. GLOSS [RMA]: And if you light with forbidden materials it is forbidden to use the light. (Responsa of RSHBA no. 178) And some say that if there is one lamp of permitted materials it is permitted to use the light of the others, and also it is permitted to do something possible without a lamp, even by the other lamps. And for a Sabbath need it is possible to be lenient post facto. (Gloss of Mordechai ch. 1 and 2 of Shabbat)
“Rabbi Yaakov Yosef of Polnoye said before his departure that he asked God to credit him for all the Torah and mitzvot of his entire life, with the same value he gave to the great Baal Shem Tov's heavenly thoughts (yichudim) when he smoked his pipe.”
- Ibn Mardachya,
- Ibn Mardachya,
“One day Rabbi David, head of the Ostrow Jewish Court was shown by the Baal Shem Tov the new heavens that had been created by his thoughts while smoking. Rabbi David fell into a faint from the awe and fear that the sight inspired in him."
- Ibn Mardachya
- Ibn Mardachya
Forward Interview With Dr. Yosef Glassman MD in Newton MA
In Israel medical marijuana has been legal since the early 1990s. International cannabis research today is largely based on the 1960s research of Jerusalem-based professors Raphael Mechoulam and Yechiel Gaoni, who isolated the active ingredient of hashish and its psychoactive component, tetrahydrocannabinol, as well as the natural human analog to THC, anandamide, which the body produces. In the past decade, Israeli scientists developed a strain of marijuana without THC. According to Glassman, the Israeli government funds the research on medical marijuana, which today benefits some 12,000 Israeli patients and is grown on eight farms for a state-run medical cannabis distribution center.
“I think that cannabis is a wonderful solution for someone to control pain without the addictive nature of painkillers, and with a much better safety profile. Science aside, the greatest of medications allow the Infinite to penetrate the inner workings of the body and soul,” Dr. Glassman explained. “This is likely the overriding benefit that cannabis provides, and probably why it has so many different healing properties.”
http://forward.com/articles/188881/doctor-cannabis/
In Israel medical marijuana has been legal since the early 1990s. International cannabis research today is largely based on the 1960s research of Jerusalem-based professors Raphael Mechoulam and Yechiel Gaoni, who isolated the active ingredient of hashish and its psychoactive component, tetrahydrocannabinol, as well as the natural human analog to THC, anandamide, which the body produces. In the past decade, Israeli scientists developed a strain of marijuana without THC. According to Glassman, the Israeli government funds the research on medical marijuana, which today benefits some 12,000 Israeli patients and is grown on eight farms for a state-run medical cannabis distribution center.
“I think that cannabis is a wonderful solution for someone to control pain without the addictive nature of painkillers, and with a much better safety profile. Science aside, the greatest of medications allow the Infinite to penetrate the inner workings of the body and soul,” Dr. Glassman explained. “This is likely the overriding benefit that cannabis provides, and probably why it has so many different healing properties.”
http://forward.com/articles/188881/doctor-cannabis/
"You know, it's a funny thing, Every one of the bastards that are out for legalizing marijuana is Jewish. What the Christ is the matter with the Jews, Bob? What is the matter with them? I suppose it is because most of them are psychiatrists."
—President Richard Milhous Nixon
—President Richard Milhous Nixon
Because of marijuana’s clear medical benefits, the Orthodox Union, which has rejected kosher certification requests from cigarette and e-cigarette manufacturers on health grounds, “would not have a problem certifying” medical marijuana, Elefant said.
Marijuana is a plant and therefore kosher certification is not necessary for the cannabis itself. But in New York State, where companies are vying for up to five licenses to grow and sell medical marijuana, patients will not be allowed to smoke pot, so they will have to ingest it in other ways — such as capsules, food or drinks, which will require kosher certification for Orthodox patients. http://forward.com/news/215113/medical-marijuana-may-soon-get-kosher-stamp-of-app/#ixzz3dlQC4vbe
Marijuana is a plant and therefore kosher certification is not necessary for the cannabis itself. But in New York State, where companies are vying for up to five licenses to grow and sell medical marijuana, patients will not be allowed to smoke pot, so they will have to ingest it in other ways — such as capsules, food or drinks, which will require kosher certification for Orthodox patients. http://forward.com/news/215113/medical-marijuana-may-soon-get-kosher-stamp-of-app/#ixzz3dlQC4vbe
Le’Or, founded about a year ago with seed funding from Dr. Bronner’s Magic Soap Company, wants to convince American Jews that ending marijuana prohibition belongs on the progressive Jewish communal agenda alongside marriage equality and immigration reform.
“Our goal is to erode the stigma, so that the Jewish community at large can see that supporting marijuana legalization is not just the right thing to do, it’s the Jewish thing to do,” said Roy Kaufmann, who founded Le’Or with his wife, Claire.
The Oregon governor’s speechwriter by day, the Israeli-born Kaufmann, 36, is a staunch opponent of America’s decades-long War on Drugs. Launched by Nixon in the 1970s and expanded during the Reagan era, the ongoing drug war has resulted in an unprecedented number of U.S. citizens — and a disproportionate number of African-American males — being sent to prison for drug-related offenses.
http://www.timesofisrael.com/will-marijuana-legalization-light-up-jewish-advocacy/
“Our goal is to erode the stigma, so that the Jewish community at large can see that supporting marijuana legalization is not just the right thing to do, it’s the Jewish thing to do,” said Roy Kaufmann, who founded Le’Or with his wife, Claire.
The Oregon governor’s speechwriter by day, the Israeli-born Kaufmann, 36, is a staunch opponent of America’s decades-long War on Drugs. Launched by Nixon in the 1970s and expanded during the Reagan era, the ongoing drug war has resulted in an unprecedented number of U.S. citizens — and a disproportionate number of African-American males — being sent to prison for drug-related offenses.
http://www.timesofisrael.com/will-marijuana-legalization-light-up-jewish-advocacy/
Rabbi Simon Jacobson:
1. “The Torah doesn’t tackle legalization of substances, but the Torah does one simple thing: It shares with us the deepest, highest, most intoxicating and powerful substance out there – the soul (and the mitzvahs that guide its journey in this world). The Torah tells each one of us: “You, you, and you are the most beautiful, handcrafted-by-God, living machine out there. Operate it and drive it as it was meant to be operated and driven. By connecting to the highest, you will become high yourself. Best of all, you can get this drug over the counter. No prescription necessary. You have the deepest deep, the highest high; do not spoil it by getting artificially high or deep… But then, you might ask: What about the mitzvah of drinking on Purim or Passover, or other holidays? ... As Jews we can get high whether or not marijuana is legal. As Jews we can get high by connecting to the highest thing, and by ingesting the most intoxicating substance out there – our own soul, a literal spark of the Divine flame that is God.”
2. “The essential problem with inducing a (spiritual) high through foreign substances is threefold: 1) It is driven by personal desire, and therefore 2) you have not earned your right of entry, and 3) it will not be integrated into daily life. It will be an escape.
And this is precisely the reason why foreign substances are addictive and take control of your life. As their name implies, they and the altered states of consciousness they induce are foreign substances – a “strange fire” – which don’t belong to you. For a brief, but temporary moment they have the power to transport you to another place. But you don’t belong there and you have not earned your way. Having not paid your fare, the “strange fire” will come back to collect the debt: It will take control of your life until it consumes you.
3. “Spirituality, the spiritual high, is a permanent state of being that lies beneath the surface of existence. The “container” can be artificially forced open with a “strange fire” (foreign substances), but only temporarily. No single act can be done to access the spiritual truths within; no magic can open up your soul. When you selflessly dedicate your life to a higher cause, when you transcend your ego and strip away the forces of material self-interest that impedes access to your soul within, then the spiritual will emerge. The operative word is emerge. You don’t create it, you don’t induce it, you don’t import it; you eliminate the weeds and the flower emerges.”
4. “Even when using healthy and natural methods and means to achieve spiritual highs, the key lies in your actual attitude and drive: If transcendence becomes another extension of yourself, and is driven by your need or desire to get high, then even if you use healthy methods, ultimately transcendence will elude you. Only when you realize that you have to let go – let go of your drives, needs and even hunger – then the spiritual high will emerge. And then, its will also be an integrative experience instead of an escape. It will open you up to spiritual freedom, instead of becoming an addictive monkey on your back.”
1. “The Torah doesn’t tackle legalization of substances, but the Torah does one simple thing: It shares with us the deepest, highest, most intoxicating and powerful substance out there – the soul (and the mitzvahs that guide its journey in this world). The Torah tells each one of us: “You, you, and you are the most beautiful, handcrafted-by-God, living machine out there. Operate it and drive it as it was meant to be operated and driven. By connecting to the highest, you will become high yourself. Best of all, you can get this drug over the counter. No prescription necessary. You have the deepest deep, the highest high; do not spoil it by getting artificially high or deep… But then, you might ask: What about the mitzvah of drinking on Purim or Passover, or other holidays? ... As Jews we can get high whether or not marijuana is legal. As Jews we can get high by connecting to the highest thing, and by ingesting the most intoxicating substance out there – our own soul, a literal spark of the Divine flame that is God.”
2. “The essential problem with inducing a (spiritual) high through foreign substances is threefold: 1) It is driven by personal desire, and therefore 2) you have not earned your right of entry, and 3) it will not be integrated into daily life. It will be an escape.
And this is precisely the reason why foreign substances are addictive and take control of your life. As their name implies, they and the altered states of consciousness they induce are foreign substances – a “strange fire” – which don’t belong to you. For a brief, but temporary moment they have the power to transport you to another place. But you don’t belong there and you have not earned your way. Having not paid your fare, the “strange fire” will come back to collect the debt: It will take control of your life until it consumes you.
3. “Spirituality, the spiritual high, is a permanent state of being that lies beneath the surface of existence. The “container” can be artificially forced open with a “strange fire” (foreign substances), but only temporarily. No single act can be done to access the spiritual truths within; no magic can open up your soul. When you selflessly dedicate your life to a higher cause, when you transcend your ego and strip away the forces of material self-interest that impedes access to your soul within, then the spiritual will emerge. The operative word is emerge. You don’t create it, you don’t induce it, you don’t import it; you eliminate the weeds and the flower emerges.”
4. “Even when using healthy and natural methods and means to achieve spiritual highs, the key lies in your actual attitude and drive: If transcendence becomes another extension of yourself, and is driven by your need or desire to get high, then even if you use healthy methods, ultimately transcendence will elude you. Only when you realize that you have to let go – let go of your drives, needs and even hunger – then the spiritual high will emerge. And then, its will also be an integrative experience instead of an escape. It will open you up to spiritual freedom, instead of becoming an addictive monkey on your back.”
וַיֵּ֨ט מֹשֶׁ֣ה אֶת־יָדוֹ֮ עַל־הַיָּם֒ וַיּ֣וֹלֶךְ יְהוָ֣ה ׀ אֶת־הַ֠יָּם בְּר֨וּחַ קָדִ֤ים עַזָּה֙ כָּל־הַלַּ֔יְלָה וַיָּ֥שֶׂם אֶת־הַיָּ֖ם לֶחָרָבָ֑ה וַיִּבָּקְע֖וּ הַמָּֽיִם׃ וַיָּבֹ֧אוּ בְנֵֽי־יִשְׂרָאֵ֛ל בְּת֥וֹךְ הַיָּ֖ם בַּיַּבָּשָׁ֑ה וְהַמַּ֤יִם לָהֶם֙ חֹמָ֔ה מִֽימִינָ֖ם וּמִשְּׂמֹאלָֽם׃
Then Moses held out his arm over the sea and the LORD drove back the sea with a strong east wind all that night, and turned the sea into dry ground. The waters were split, and the Israelites went into the sea on dry ground, the waters forming a wall for them on their right and on their left.
אמר לו רבי יהודה לא כך היה מעשה אלא זה אומר אין אני יורד תחילה לים וזה אומר אין אני יורד תחילה לים קפץ נחשון בן עמינדב וירד לים תחילה שנאמר (הושע יב, א) סבבוני בכחש אפרים ובמרמה בית ישראל ויהודה עוד רד עם אל
Rabbi Yehuda said to Rabbi Meir: That is not how the incident took place. Rather, this tribe said: I am not going into the sea first, and that tribe said: I am not going into the sea first. Then, in jumped the prince of Judah, Nahshon ben Amminadab, and descended into the sea first, accompanied by his entire tribe, as it is stated: “Ephraim surrounds Me with lies and the house of Israel with deceit, and Judah is yet wayward toward God [rad im El]” (Hosea 12:1), which is interpreted homiletically as: And Judah descended [rad] with God [im El].
וַיְהִי אָמַר רַבִּי שִׁמְעוֹן בַּר אַבָּא בְּשֵׁם רַבִּי יוֹחָנָן כָּל מָקוֹם שֶׁנֶּאֱמַר וַיְהִי, מְשַׁמֵּשׁ צָרָה וְשִׂמְחָה, אִם צָרָה אֵין צָרָה כַּיּוֹצֵא בָהּ, וְאִם שִׂמְחָה אֵין שִׂמְחָה כַּיּוֹצֵא בָהּ, אֲתָא רַבִּי שְׁמוּאֵל בַּר נַחְמָן וְעָבְדָהּ פַּלְגָא, בְּכָל מָקוֹם שֶׁנֶּאֱמַר וַיְהִי, צָרָה. וְהָיָה, שִׂמְחָה. אֲתִיבוּן לֵיהּ הָכְתִיב (בראשית א, ג): וַיֹּאמֶר אֱלֹהִים יְהִי אוֹר וַיְהִי אוֹר, אָמַר לָהֶם אַף הִיא אֵינָהּ שִׂמְחָה, שֶׁלֹא זָכָה הָעוֹלָם לְהִשְׁתַּמֵּשׁ בְּאוֹתָהּ אוֹרָה, דְּאָמַר רַבִּי יְהוּדָה בֶּן רַבִּי סִימוֹן אוֹתָהּ אוֹרָה שֶׁבָּרָא הַקָּדוֹשׁ בָּרוּךְ הוּא בַּיּוֹם הָרִאשׁוֹן הָיָה אָדָם צוֹפֶה וּמַבִּיט בָּהּ מִסּוֹף הָעוֹלָם וְעַד סוֹפוֹ, וְכֵיוָן שֶׁרָאָה הַקָּדוֹשׁ בָּרוּךְ הוּא דּוֹר אֱנוֹשׁ וְדוֹר הַמַּבּוּל וְדוֹר הַפְלָגָה, עָמַד וּגְנָזָהּ וְהִתְקִינָהּ לַצַּדִּיקִים לֶעָתִיד לָבוֹא, שֶׁנֶּאֱמַר (משלי ד, יח): וְאֹרַח צַדִּיקִים כְּאוֹר נֹגַהּ הוֹלֵךְ וָאוֹר עַד נְכוֹן הַיּוֹם. אֲתִיבוּן לֵיהּ (בראשית א, ה): וַיְהִי עֶרֶב וַיְהִי בֹקֶר יוֹם אֶחָד, אָמַר לָהֶם אַף הִיא אֵינָהּ שִׂמְחָה, שֶׁכָּל מַה שֶּׁנִּבְרָא בַּיּוֹם הָרִאשׁוֹן עָתִיד לְהִבָּלוֹת, שֶׁנֶּאֱמַר (ישעיה נא, ו): כִּי שָׁמַיִם כֶּעָשָׁן נִמְלָחוּ וְהָאָרֶץ כַּבֶּגֶד תִּבְלֶה וְישְׁבֶיהָ כְּמוֹ כֵן יְמוּתוּן וִישׁוּעָתִי לְעוֹלָם תִּהְיֶה וְצִדְקָתִי לֹא תֵחָת. אֲתִיבוּן לֵיהּ כָּל וַיְהִי מִשֵּׁשֶׁת יְמֵי בְרֵאשִׁית, אָמַר לָהֶם אַף הֵם אֵינָם שִׂמְחָה, שֶׁכָּל מַה שֶּׁנִּבְרָא בְּשֵׁשֶׁת יְמֵי בְרֵאשִׁית צְרִיכִים עֲשִׂיָּה, כְּגוֹן הַחַרְדָּל צָרִיךְ לְמַתֵּק, וְהַתּוּרְמְסִין צְרִיכִין לִשְׁלֹק, וְחִטִּים צְרִיכִין לִטָּחֵן. אֲתִיבוּן לֵיהּ וְהָכְתִיב (בראשית לט, ב): וַיְהִי ה' אֶת יוֹסֵף וַיְהִי אִישׁ מַצְלִיחַ וַיְהִי בְּבֵית אֲדֹנָיו הַמִּצְרִי, אָמַר לָהֶם אַף הִיא אֵינָהּ שִׂמְחָה, שֶׁמִּתְגָרָת בּוֹ הַדֹּב. (במדבר ז, א): וַיְהִי בְּיוֹם כַּלּוֹת משֶׁה, אָמַר לָהֶם אַף הִיא אֵינָהּ שִׂמְחָה, שֶׁנִּגְנַז בְּבִנְיַן הַבָּיִת. וְהָכְתִיב (ויקרא ט, א): וַיְהִי בַּיּוֹם הַשְּׁמִינִי קָרָא משֶׁה, אָמַר לָהֶם אַף הִיא אֵינָהּ שִׂמְחָה שֶׁבּוֹ בַּיּוֹם מֵתוּ נָדָב וַאֲבִיהוּא. וְהָכְתִיב (יהושע ו, כז): וַיְהִי ה' אֶת יְהוֹשֻׁעַ וַיְהִי שָׁמְעוֹ בְּכָל הָאָרֶץ, אַף הִיא אֵינָהּ שִׂמְחָה, שֶׁבּוֹ בַּיּוֹם קָרַע שִׂמְלוֹתָיו, שֶׁנֶּאֱמַר (יהושע ז, ו): וַיִּקְרַע יְהוֹשֻׁעַ שִׂמְלֹתָיו וַיִּפֹּל עַל פָּנָיו אַרְצָה לִפְנֵי אֲרוֹן ה' עַד הָעָרֶב הוּא וְזִקְנֵי יִשְׂרָאֵל. וְהָכְתִיב (שמואל ב ז, א): וַיְהִי כִּי יָשַׁב הַמֶּלֶךְ בְּבֵיתוֹ, אָמַר לָהֶם אַף הִיא אֵינָהּ שִׂמְחָה שֶׁבּוֹ בַּיּוֹם בָּא אֵלָיו נָתָן הַנָּבִיא וְאָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא (דברי הימים ב ו, ט): רַק אַתָּה לֹא תִבְנֶה הַבָּיִת. וְהָכְתִיב וַיְהִי הַמַּקְרִיב, אָמַר לָהֶם אַף הִיא אֵינָהּ שִׂמְחָה מִפְּנֵי שֶׁהָיָה צָפוּי לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁהֵם הוֹלְכִים עִם קֹרַח בְּמַחֲלָקְתּוֹ. אָמַר רַבִּי יְהוּדָה בֶּן רַבִּי סִימוֹן בְּשֵׁם רַבִּי לֵוִי בֶּן פְּרָטָה, מָשָׁל לְבֶן פּוֹלוֹטָמָנִין שֶׁגָּנַב בַּמֶּרְחָץ וְהָיָה הַבַּלָּנִי מִתְיָרֵא לוֹמַר לוֹ שְׁמוֹ, אַף עַל פִּי כֵן פִּרְסְמוֹ, בָּחוּר אֶחָד לָבוּשׁ לְבָנִים, כָּךְ אַף עַל פִּי שֶׁלֹא פֵּרַשׁ שְׁמוֹתָן שֶׁל נְשִׂיאִים שֶׁחָלְקוּ עִם קֹרַח וְהָלְכוּ עִמּוֹ, פִּרְסְמָן בְּרֶמֶז (במדבר טז, ב): נְשִׂיאֵי עֵדָה קְרִאֵי מוֹעֵד אַנְשֵׁי שֵׁם, כְּמָה דְתֵימָא (במדבר א, טז): אֵלֶּה קְרִיאֵי הָעֵדָה נְשִׂיאֵי מַטּוֹת אֲבוֹתָם וגו', אַנְשֵׁי שֵׁם, שֶׁזָּכַר שְׁמוֹתָן בַּדְּגָלִים, כְּמָה דְתֵימָא (במדבר א, ה): וְאֵלֶּה שְׁמוֹת הָאֲנָשִׁים אֲשֶׁר יַעַמְדוּ אִתְּכֶם וגו'. אָמְרֵי לֵיהּ אַמְרִינָן דִּידָן אֱמֹר אַתְּ דִּידָךְ, אָמַר לָהֶם כָּל מָקוֹם שֶׁנֶּאֱמַר וְהָיָה, שִׂמְחָה, (יואל ד, יח): וְהָיָה בַיּוֹם הַהוּא יִטְּפוּ הֶהָרִים עָסִיס. (זכריה יד, ח): וְהָיָה בַּיּוֹם הַהוּא יֵצְאוּ מַיִם חַיִּים מִיְרוּשָׁלָיִם. (ישעיה יא, יא): וְהָיָה בַּיּוֹם הַהוּא יוֹסִיף ה' וגו', (ישעיה ז, כא): וְהָיָה בַּיּוֹם הַהוּא יְחַיֶּה אִישׁ עֶגְלַת בָּקָר, (ישעיה כז, יג): וְהָיָה בַּיּוֹם הַהוּא יִתָּקַע וגו', (ישעיה ד, ג): וְהָיָה הַנִּשְׁאָר בְּצִיּוֹן. וְהָכְתִיב (ירמיה לח, כח): וְהָיָה כַּאֲשֶׁר נִלְכְּדָה יְרוּשָׁלָיִם, אָמַר לָהֶם אַף הִיא אֵינָהּ צָרָה אֶלָּא שִׂמְחָה, שֶׁבּוֹ בַּיּוֹם נוֹלַד מְנַחֵם, וּבוֹ בַּיּוֹם נָטְלוּ יִשְׂרָאֵל אַפּוֹכֵי עַל עֲווֹנוֹתֵיהֶם, דְּאָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמָן אַפּוֹכֵי שְׁלֵמָה נָטְלוּ יִשְׂרָאֵל עַל עֲווֹנוֹתֵיהֶם בַּיּוֹם שֶׁחָרַב בֵּית הַמִּקְדָּשׁ, שֶׁנֶּאֱמַר (איכה ד, כב): תַּם עֲוֹנֵךְ בַּת צִיּוֹן לֹא יוֹסִיף לְהַגְלוֹתֵךְ.
E-lohim is known in Yehudah [in Israel His Name is great] (Ps. 76:2), Rabbi Yehudah bar Ilai said: When Israel was at the sea, the tribes were arguing with each other. One tribe said: 'I will go down first [into the sea]', and the other tribe said 'I will go down first.' Nachshon jumped first into the waves of the sea and went down, and on him David said, "Deliver me, O God, for the waters have reached my neck." Said the Holy One of Blessing to Moshe: My beloved is sinking in the sea and you are praying?! 'Tell the Israelites to get going!'(Ex. 14:15)"This is 'E-lohim is known in Yehudah', and therefore the Holy One of Blessing increased the name of Nachshon among Israel, that he merited to be the first to bring offerings [for the Mishkan] , as it says: 'And the bringer on the first day, etc' - this is 'and in Israel his name became great.'
רַ֡ק הִשָּׁ֣מֶר לְךָ֩ וּשְׁמֹ֨ר נַפְשְׁךָ֜ מְאֹ֗ד פֶּן־תִּשְׁכַּ֨ח אֶת־הַדְּבָרִ֜ים אֲשֶׁר־רָא֣וּ עֵינֶ֗יךָ וּפֶן־יָס֙וּרוּ֙ מִלְּבָ֣בְךָ֔ כֹּ֖ל יְמֵ֣י חַיֶּ֑יךָ וְהוֹדַעְתָּ֥ם לְבָנֶ֖יךָ וְלִבְנֵ֥י בָנֶֽיךָ׃ י֗וֹם אֲשֶׁ֨ר עָמַ֜דְתָּ לִפְנֵ֨י יְהוָ֣ה אֱלֹהֶיךָ֮ בְּחֹרֵב֒ בֶּאֱמֹ֨ר יְהוָ֜ה אֵלַ֗י הַקְהֶל־לִי֙ אֶת־הָעָ֔ם וְאַשְׁמִעֵ֖ם אֶת־דְּבָרָ֑י אֲשֶׁ֨ר יִלְמְד֜וּן לְיִרְאָ֣ה אֹתִ֗י כָּל־הַיָּמִים֙ אֲשֶׁ֨ר הֵ֤ם חַיִּים֙ עַל־הָ֣אֲדָמָ֔ה וְאֶת־בְּנֵיהֶ֖ם יְלַמֵּדֽוּן׃ וַתִּקְרְב֥וּן וַתַּֽעַמְד֖וּן תַּ֣חַת הָהָ֑ר וְהָהָ֞ר בֹּעֵ֤ר בָּאֵשׁ֙ עַד־לֵ֣ב הַשָּׁמַ֔יִם חֹ֖שֶׁךְ עָנָ֥ן וַעֲרָפֶֽל׃ וַיְדַבֵּ֧ר יְהוָ֛ה אֲלֵיכֶ֖ם מִתּ֣וֹךְ הָאֵ֑שׁ ק֤וֹל דְּבָרִים֙ אַתֶּ֣ם שֹׁמְעִ֔ים וּתְמוּנָ֛ה אֵינְכֶ֥ם רֹאִ֖ים זוּלָתִ֥י קֽוֹל׃ וַיַּגֵּ֨ד לָכֶ֜ם אֶת־בְּרִית֗וֹ אֲשֶׁ֨ר צִוָּ֤ה אֶתְכֶם֙ לַעֲשׂ֔וֹת עֲשֶׂ֖רֶת הַדְּבָרִ֑ים וַֽיִּכְתְּבֵ֔ם עַל־שְׁנֵ֖י לֻח֥וֹת אֲבָנִֽים׃ וְאֹתִ֞י צִוָּ֤ה יְהוָה֙ בָּעֵ֣ת הַהִ֔וא לְלַמֵּ֣ד אֶתְכֶ֔ם חֻקִּ֖ים וּמִשְׁפָּטִ֑ים לַעֲשֹׂתְכֶ֣ם אֹתָ֔ם בָּאָ֕רֶץ אֲשֶׁ֥ר אַתֶּ֛ם עֹבְרִ֥ים שָׁ֖מָּה לְרִשְׁתָּֽהּ׃ וְנִשְׁמַרְתֶּ֥ם מְאֹ֖ד לְנַפְשֹׁתֵיכֶ֑ם כִּ֣י לֹ֤א רְאִיתֶם֙ כָּל־תְּמוּנָ֔ה בְּי֗וֹם דִּבֶּ֨ר יְהוָ֧ה אֲלֵיכֶ֛ם בְּחֹרֵ֖ב מִתּ֥וֹךְ הָאֵֽשׁ׃ פֶּ֨ן־תַּשְׁחִת֔וּן וַעֲשִׂיתֶ֥ם לָכֶ֛ם פֶּ֖סֶל תְּמוּנַ֣ת כָּל־סָ֑מֶל תַּבְנִ֥ית זָכָ֖ר א֥וֹ נְקֵבָֽה׃
But take utmost care and watch yourselves scrupulously, so that you do not forget the things that you saw with your own eyes and so that they do not fade from your mind as long as you live. And make them known to your children and to your children’s children: The day you stood before the LORD your God at Horeb, when the LORD said to Me, “Gather the people to Me that I may let them hear My words, in order that they may learn to revere Me as long as they live on earth, and may so teach their children.” You came forward and stood at the foot of the mountain. The mountain was ablaze with flames to the very skies, dark with densest clouds. The LORD spoke to you out of the fire; you heard the sound of words but perceived no shape—nothing but a voice. He declared to you the covenant that He commanded you to observe, the Ten Commandments; and He inscribed them on two tablets of stone. At the same time the LORD commanded me to impart to you laws and rules for you to observe in the land that you are about to cross into and occupy. For your own sake, therefore, be most careful—since you saw no shape when the LORD your God spoke to you at Horeb out of the fire— not to act wickedly and make for yourselves a sculptured image in any likeness whatever: the form of a man or a woman,
רק השמר לך ושמור נפשך מאד פן תשכח וגו'. השמר לך ר"ל שמירת הגוף ולא הזכיר בו מאד כמו בשמירת הנפש אשר בשמירתה צריך האדם להזהר ביותר מבשמירת הגוף לכך אמר ושמור את נפשך מאד.
Look out for yourself and guard your life exceedingly. “Guard yourself” means look after your physical body. It does not add “exceedingly” as it does after the second part of the verse which refers to guarding one’s soul, because one must be even more careful to protect one’s soul than one’s body.
תנו רבנן מעשה בחסיד אחד שהיה מתפלל בדרך בא הגמון אחד ונתן לו שלום ולא החזיר לו שלום המתין לו עד שסיים תפלתו לאחר שסיים תפלתו אמר לו ריקא והלא כתוב בתורתכם רק השמר לך ושמר נפשך וכתיב ונשמרתם מאד לנפשתיכם כשנתתי לך שלום למה לא החזרת לי שלום אם הייתי חותך ראשך בסייף מי היה תובע את דמך מידי
The Sages taught: There was a related incident, involving a particular pious man who was praying while traveling along his path when an officer [hegmon] came and greeted him. The pious man did not pause from his prayer and did not respond with a greeting. The officer waited for him until he finished his prayer.
After he finished his prayer, the officer said to him: You good for nothing. You endangered yourself; I could have killed you.
Isn’t it written in your Torah: “Take utmost care and guard yourself diligently” (Deuteronomy 4:9)?
And it is also written: “Take therefore good heed unto yourselves” (Deuteronomy 4:15)? Why did you ignore the danger to your life?
When I greeted you, why did you not respond with a greeting?
Were I to sever your head with a sword, who would hold me accountable for your spilled blood?
After he finished his prayer, the officer said to him: You good for nothing. You endangered yourself; I could have killed you.
Isn’t it written in your Torah: “Take utmost care and guard yourself diligently” (Deuteronomy 4:9)?
And it is also written: “Take therefore good heed unto yourselves” (Deuteronomy 4:15)? Why did you ignore the danger to your life?
When I greeted you, why did you not respond with a greeting?
Were I to sever your head with a sword, who would hold me accountable for your spilled blood?
וּשְׁמַרְתֶּ֤ם אֶת־חֻקֹּתַי֙ וְאֶת־מִשְׁפָּטַ֔י אֲשֶׁ֨ר יַעֲשֶׂ֥ה אֹתָ֛ם הָאָדָ֖ם וָחַ֣י בָּהֶ֑ם אֲנִ֖י יְהוָֽה׃ (ס) אִ֥ישׁ אִישׁ֙ אֶל־כָּל־שְׁאֵ֣ר בְּשָׂר֔וֹ לֹ֥א תִקְרְב֖וּ לְגַלּ֣וֹת עֶרְוָ֑ה אֲנִ֖י יְהוָֽה׃ (ס)
You shall keep My laws and My rules, by the pursuit of which man shall live: I am the LORD. None of you shall come near anyone of his own flesh to uncover nakedness: I am the LORD.
רבי יוסי בר' יהודה אומר (שמות לא, יג) את שבתותי תשמורו יכול לכל ת"ל אך חלק רבי יונתן בן יוסף אומר (שמות לא, יד) כי קודש היא לכם היא מסורה בידכם ולא אתם מסורים בידה ר' שמעון בן מנסיא אומר (שמות לא, טז) ושמרו בני ישראל את השבת אמרה תורה חלל עליו שבת אחת כדי שישמור שבתות הרבה א"ר יהודה אמר שמואל אי הואי התם הוה אמינא דידי עדיפא מדידהו (ויקרא יח, ה) וחי בהם ולא שימות בהם אמר רבא לכולהו אית להו פירכא בר מדשמואל דלית ליה פירכא דר' ישמעאל דילמא כדרבא דאמר רבא מאי טעמא דמחתרת חזקה אין אדם מעמיד עצמו על ממונו והאי מידע ידע דקאי לאפיה ואמר אי קאי לאפאי קטילנא ליה והתורה אמרה בא להרגך השכם להרגו ואשכחן ודאי ספק מנלן
Other tanna’im debated this same issue. Rabbi Yosei, son of Rabbi Yehuda, says that it is stated: “But keep my Shabbatot” (Exodus 31:13). One might have thought that this applies to everyone in all circumstances; therefore, the verse states “but,” a term that restricts and qualifies. It implies that there are circumstances where one must keep Shabbat and circumstances where one must desecrate it, i.e., to save a life. Rabbi Yonatan ben Yosef says that it is stated: “For it is sacred to you” (Exodus 31:14). This implies that Shabbat is given into your hands, and you are not given to it to die on account of Shabbat. Rabbi Shimon ben Menasya said: It is stated: “And the children of Israel shall keep Shabbat, to observe Shabbat” (Exodus 31:16).The Torah said: Desecrate one Shabbat on his behalf so he will observe many Shabbatot. Rav Yehuda said that Shmuel said: If I would have been there among those Sages who debated this question, I would have said that my proof is preferable to theirs, as it states: “You shall keep My statutes and My ordinances, which a person shall do and live by them” (Leviticus 18:5), and not that he should die by them. In all circumstances, one must take care not to die as a result of fulfilling the mitzvot. Rava commented on this: All of these arguments have refutations except for that of Shmuel, which has no refutation. The Gemara explains Rava’s claim: The proof brought by Rabbi Yishmael from the thief who breaks in could perhaps be refuted based on the principle of Rava, as Rava said: What is the reason for the halakha about the thief who breaks in? There is a presumption that while a person is being robbed he does not restrain himself with respect to his money. And this thief knows that the homeowner will rise to oppose him and said to himself from the start: If he rises against me, I will kill him. And the Torah states: If a person comes to kill you, rise to kill him first. We found a source for saving a life that is in certain danger, but from where do we derive that even in a case where there is uncertainty as to whether a life is in danger one may desecrate Shabbat? Consequently, Rabbi Yishmael’s argument is refuted.
ר' אחא אמר משום ר"ע הרי הוא אומר (שמות כב) אם במחתרת ימצא הגנב וגו' בעל הבית מהו ודאי או ספק הוי אומר ספק אם הורגין נפש להחיות נפש בספק דין הוא שידחו את השבת להחיות נפש בספק הא לא נתנו מצות לישראל אלא לחיות בהן שנאמר (ויקרא יח) אשר יעשה אותם האדם וחי בהן וחי בהן ולא שימות בהן אין לך דבר עומד בפני פיקוח נפש חוץ מע"ז וגילוי עריות ושפיכות דמים בד"א שלא בשעת הגזירה אבל בשעת הגזירה אפילו [מצוה] קלה שבקלות אדם נותן נפשו עליה שנא' (ויקרא כב) ולא תחללו את שם קדשי [וגו'] ואומר (משלי טז) כל פעל ה' למענהו.
R. Aha said in the name of R. Akiva. Behold, it says: “If a thief is found tunneling in…” Is the house’s owner certain or uncertain? You must say he is uncertain. If they kill a person to save a life in a case of uncertainty, it is logical that they should push off the Sabbath, in order to save a life in a case of uncertainty. Behold, the commandments were only given to Israel that they might live by them, as it is written “Which a man shall perform and live by them” - he shall live by them, and not die by them. Nothing takes precedence over saving a life, save idolatry, sexual sins, and murder. In which circumstances are these things said? When it is not a time of persecution. But, when it is a time of persecution, even when it comes to the smallest of small commandments, a person should die for it, as it is written: “Do not profane my holy name” (Leviticus 22) and “the Lord made everything for his own sake” (Proverbs 16).
כִּ֤י תִבְנֶה֙ בַּ֣יִת חָדָ֔שׁ וְעָשִׂ֥יתָ מַעֲקֶ֖ה לְגַגֶּ֑ךָ וְלֹֽא־תָשִׂ֤ים דָּמִים֙ בְּבֵיתֶ֔ךָ כִּֽי־יִפֹּ֥ל הַנֹּפֵ֖ל מִמֶּֽנּוּ׃ (ס)
When you build a new house, you shall make a parapet for your roof, so that you do not bring bloodguilt on your house if anyone should fall from it.
אָסוּר לְאָדָם לַחֲבל בֵּין בְּעַצְמוֹ בֵּין בַּחֲבֵרוֹ. וְלֹא הַחוֹבֵל בִּלְבַד אֶלָּא כָּל הַמַּכֶּה אָדָם כָּשֵׁר מִיִּשְׂרָאֵל בֵּין קָטָן בֵּין גָּדוֹל בֵּין אִישׁ בֵּין אִשָּׁה דֶּרֶךְ נִצָּיוֹן הֲרֵי זֶה עוֹבֵר בְּלֹא תַּעֲשֶׂה שֶׁנֶּאֱמַר (דברים כה ג) "לֹא יֹסִיף" (דברים כה ג) "לְהַכֹּתוֹ". אִם הִזְהִירָה תּוֹרָה מִלְּהוֹסִיף בְּהַכָּאַת הַחוֹטֵא קַל וָחֹמֶר לְמַכֶּה אֶת הַצַּדִּיק:
A man is forbidden to injure himself or another. Not only one who inflicts a wound, but anyone who strikes a worthy Jew, whether an adult or a minor, whether a man or a woman, breaks a prohibitive law, as it is written: "He must not lash him excessively" (Deuteronomy 25:3). If the Torah has warned against excess in lashing an offender, how much more should this apply to striking an innocent man.
מִצְוַת עֲשֵׂה לַעֲשׂוֹת אָדָם מַעֲקֶה לְגַגּוֹ שֶׁנֶּאֱמַר (דברים כב ח) "וְעָשִׂיתָ מַעֲקֶה לְגַגֶּךָ". וְהוּא שֶׁיִּהְיֶה בֵּית דִּירָה. אֲבָל בֵּית הָאוֹצָרוֹת וּבֵית הַבָּקָר וְכַיּוֹצֵא בָּהֶן אֵינוֹ זָקוּק לוֹ. וְכָל בַּיִת שֶׁאֵין בּוֹ אַרְבַּע אַמּוֹת עַל אַרְבַּע אַמּוֹת פָּטוּר מִן הַמַּעֲקֶה:
בַּיִת שֶׁל שְׁנֵי שֻׁתָּפִין חַיָּבִין בְּמַעֲקֶה שֶׁנֶּאֱמַר (דברים כב ח) "כִּי יִפּל הַנֹּפֵל מִמֶּנּוּ" לֹא תָּלָה אֶלָּא בְּנוֹפֵל. אִם כֵּן לָמָּה נֶאֱמַר (דברים כב ח) "גַּגֶּךָ" לְמַעֵט בָּתֵּי כְּנֵסִיּוֹת וּבָתֵּי מִדְרָשׁוֹת לְפִי שֶׁאֵינָן עֲשׂוּיִים לְדִירָה. הָיְתָה רְשׁוּת הָרַבִּים גְּבוֹהָה מִגַּגּוֹ אֵינוֹ זָקוּק לְמַעֲקֶה שֶׁנֶּאֱמַר כִּי יִפּל הַנֹּפֵל מִמֶּנּוּ וְלֹא לְתוֹכוֹ:
גֹּבַהּ הַמַּעֲקֶה אֵין פָּחוֹת מֵעֲשָׂרָה טְפָחִים כְּדֵי שֶׁלֹּא יִפּל מִמֶּנּוּ הַנּוֹפֵל. וְצָרִיךְ לִהְיוֹת הַמְחִצָּה חֲזָקָה כְּדֵי שֶׁיִּשָּׁעֵן אָדָם עָלֶיהָ וְלֹא תִּפּל. וְכָל הַמֵּנִיחַ גַּגּוֹ בְּלֹא מַעֲקֶה בִּטֵּל מִצְוַת עֲשֵׂה וְעָבַר עַל לֹא תַּעֲשֶׂה שֶׁנֶּאֱמַר (דברים כב ח) "וְלֹא תָשִׂים דָּמִים בְּבֵיתֶךָ". וְאֵין לוֹקִין עַל לָאו זֶה מִפְּנֵי שֶׁאֵין בּוֹ מַעֲשֶׂה:
אֶחָד הַגַּג וְאֶחָד כָּל דָּבָר שֶׁיֵּשׁ בּוֹ סַכָּנָה וְרָאוּי שֶׁיִּכָּשֵׁל בָּהּ אָדָם וְיָמוּת. כְּגוֹן שֶׁהָיְתָה לוֹ בְּאֵר אוֹ בּוֹר בַּחֲצֵרוֹ בֵּין שֶׁיֵּשׁ בּוֹ מַיִם בֵּין שֶׁאֵין בּוֹ מַיִם חַיָּב לַעֲשׂוֹת חֻלְיָא גְּבוֹהָה עֲשָׂרָה טְפָחִים. אוֹ לַעֲשׂוֹת לָהּ כִּסּוּי כְּדֵי שֶׁלֹּא יִפּל בָּהּ אָדָם וְיָמוּת. וְכֵן כָּל מִכְשׁל שֶׁיֵּשׁ בּוֹ סַכָּנַת נְפָשׁוֹת מִצְוַת עֲשֵׂה לַהֲסִירוֹ וּלְהִשָּׁמֵר מִמֶּנּוּ וּלְהִזָּהֵר בַּדָּבָר יָפֶה יָפֶה. שֶׁנֶּאֱמַר (דברים ד ט) "הִשָּׁמֶר לְךָ וּשְׁמֹר נַפְשְׁךָ". וְאִם לֹא הֵסִיר וְהֵנִיחַ הַמִּכְשׁוֹלוֹת הַמְּבִיאִין לִידֵי סַכָּנָה בִּטֵּל מִצְוַת עֲשֵׂה וְעָבַר בְּ(דברים כב ח) "לֹא תָשִׂים דָּמִים":
הַרְבֵּה דְּבָרִים אָסְרוּ חֲכָמִים מִפְּנֵי שֶׁיֵּשׁ בָּהֶם סַכָּנַת נְפָשׁוֹת. וְכָל הָעוֹבֵר עֲלֵיהֶן וְאוֹמֵר הֲרֵינִי מְסַכֵּן בְּעַצְמִי וּמַה לַּאֲחֵרִים עָלַי בְּכָךְ אוֹ אֵינִי מַקְפִּיד בְּכָךְ מַכִּין אוֹתוֹ מַכַּת מַרְדּוּת:
וְאֵלּוּ הֵן. לֹא יַנִּיחַ אָדָם פִּיו עַל הַסִּילוֹן הַמְקַלֵּחַ וְיִשְׁתֶּה. וְלֹא יִשְׁתֶּה בַּלַּיְלָה מִן הַנְּהָרוֹת וּמִן הָאֲגַמִּים שֶׁמָּא יִבְלַע עֲלוּקָה וְהוּא אֵינוֹ רוֹאֶה. וְלֹא יִשְׁתֶּה מַיִם מְגֻלִּים שֶׁמָּא שָׁתָה מֵהֶן נָחָשׁ וְכַיּוֹצֵא בּוֹ מִזּוֹחֲלֵי עָפָר וְיָמוּת:
The Torah commands that one should make a parapet for his roof, as it is written: "You shall make a parapet for your roof" (Deuteronomy 22:8). This law applies only to a dwelling house; but a storehouse, a stable, or the like, does not require it. Any house less than four square cubits is exempt from the need of a parapet. There is no difference between a roof or anything else that is dangerous and likely to cause death to a person who might stumble. If, for instance, one has a well or a pit in his courtyard — — he must build an enclosing ring ten handbreadths high, or put a cover over it, so that a person should not fall into it and die. So too, any obstruction that is a danger to life must be removed as a matter of positive duty and extremely necessary caution. The sages have prohibited many things because they are dangerous to life. If anyone disregards them and says : "What claim have others on me if I risk my own life?" or: "I do not mind this," he should be lashed for disobedience. The rules are: A person must never put his mouth to a pipe spouting water and drink; he must not drink from rivers or ponds at night, for fear that he might swallow a leech without seeing; he must not drink uncovered water, for fear that a snake or any other reptile drank it, and he might die.
הוֹאִיל וֶהֱיוֹת הַגּוּף בָּרִיא וְשָׁלֵם מִדַּרְכֵי הַשֵּׁם הוּא. שֶׁהֲרֵי אִי אֶפְשָׁר שֶׁיָּבִין אוֹ יֵדַע דָּבָר מִידִיעַת הַבּוֹרֵא וְהוּא חוֹלֶה. לְפִיכָךְ צָרִיךְ לְהַרְחִיק אָדָם עַצְמוֹ מִדְּבָרִים הַמְאַבְּדִין אֶת הַגּוּף. וּלְהַנְהִיג עַצְמוֹ בִּדְבָרִים הַמַּבְרִין וְהַמַּחֲלִימִים. וְאֵלּוּ הֵן: לְעוֹלָם לֹא יֹאכַל אָדָם אֶלָּא כְּשֶׁהוּא רָעֵב. וְלֹא יִשְׁתֶּה אֶלָּא כְּשֶׁהוּא צָמֵא. וְאַל יַשְׁהֵא נְקָבָיו אֲפִלּוּ רֶגַע אֶחָד. אֶלָּא כָּל זְמַן שֶׁצָּרִיךְ לְהַשְׁתִּין אוֹ לְהָסֵךְ אֶת רַגְלָיו יַעֲמֹד מִיָּד:
Seeing that the maintenance of the body in a healthy and sound condition is a God-chosen way, for, lo, it is impossible that one should understand or know aught of the divine knowledge concerning the Creator when he is sick, it is necessary for man to distance himself from things which destroy the body, and accustom himself in things which are healthful and life-imparting. These are: never shall man partake food save when hungry, nor drink save when thirsty; he shall not defer elimination even one minute, but the moment he feels the need to evacuate urine or feces he must rise immediately.
