## Sanhedrin Daf 73a

###### Sanhedrin 73a:1
[Sanhedrin 73a:1](https://torahapp.org/share/book/Sanhedrin/r/73a:1)

**מַתְנִי׳** וְאֵלּוּ הֵן שֶׁמַּצִּילִין אוֹתָן בְּנַפְשָׁן: הָרוֹדֵף אַחַר חֲבֵירוֹ לְהׇרְגוֹ, וְאַחַר הַזָּכָר, וְאַחַר הַנַּעֲרָה הַמְאוֹרָסָה. אֲבָל הָרוֹדֵף אַחַר בְּהֵמָה, וְהַמְחַלֵּל אֶת הַשַּׁבָּת, וְעוֹבֵד עֲבוֹדָה זָרָה – אֵין מַצִּילִין אוֹתָן בְּנַפְשָׁן.

**William Davidson Edition - English:**
**MISHNA:** **And these are the ones who are saved** from transgressing even **at** the cost of **their lives;** that is to say, these people may be killed so that they do not perform a transgression: **One who pursues another to kill him, or** pursues **a male** to sodomize him, **or** pursues **a betrothed young woman** to rape her. **But** with regard to **one who pursues an animal** to sodomize it, **or one who** seeks to **desecrate Shabbat, or** one who is going to **engage in idol worship,** they **are not saved at** the cost of **their lives.** Rather, they are forewarned not to transgress, and if they proceed to transgress after having been forewarned, they are brought to trial, and if they are found guilty, they are executed.


###### Sanhedrin 73a:2
[Sanhedrin 73a:2](https://torahapp.org/share/book/Sanhedrin/r/73a:2)

**גְּמָ׳** תָּנוּ רַבָּנַן: מִנַּיִין לְרוֹדֵף אַחַר חֲבֵירוֹ לְהׇרְגוֹ שֶׁנִּיתָּן לְהַצִּילוֹ בְּנַפְשׁוֹ? תַּלְמוּד לוֹמַר: ״לֹא תַעֲמֹד עַל דַּם רֵעֶךָ״. וְהָא לְהָכִי הוּא דַּאֲתָא? הַאי מִיבְּעֵי לֵיהּ לְכִדְתַנְיָא: מִנַּיִין לָרוֹאֶה אֶת חֲבֵירוֹ שֶׁהוּא טוֹבֵעַ בַּנָּהָר, אוֹ חַיָּה גּוֹרַרְתּוֹ, אוֹ לִסְטִין בָּאִין עָלָיו, שֶׁהוּא חַיָּיב לְהַצִּילוֹ? תַּלְמוּד לוֹמַר: ״לֹא תַעֲמֹד עַל דַּם רֵעֶךָ״. אִין, הָכִי נָמֵי.

**William Davidson Edition - English:**
**GEMARA:** **The Sages taught** in a *baraita*: **From where** is it derived **that with regard to one who pursues another** in order **to kill him,** the pursued party **may be saved at** the cost of the pursuer’s **life? The verse states: “You shall not stand idly by the blood of another”** (Leviticus 19:16); rather, you must save him from death. The Gemara asks: **But does this** verse really **come to** teach us **this? This** verse **is required for that which is taught** in a *baraita*: **From where** is it derived **that one who sees another drowning in a river, or being dragged away by** a wild **animal, or being attacked by bandits [*listin*], is obligated to save him? The Torah states: “You shall not stand idly by the blood of another.”** The Gemara answers: **Yes,** it **is indeed so** that this verse relates to the obligation to save one whose life is in danger.


###### Sanhedrin 73a:3
[Sanhedrin 73a:3](https://torahapp.org/share/book/Sanhedrin/r/73a:3)

וְאֶלָּא, נִיתָּן לְהַצִּילוֹ בְּנַפְשׁוֹ מְנָלַן? אָתְיָא בְּקַל וָחוֹמֶר מִנַּעֲרָה הַמְאוֹרָסָה: מָה נַעֲרָה הַמְאוֹרָסָה שֶׁלֹּא בָּא אֶלָּא לְפוֹגְמָהּ, אָמְרָה תּוֹרָה נִיתָּן לְהַצִּילָהּ בְּנַפְשׁוֹ, רוֹדֵף אַחַר חֲבֵירוֹ לְהׇרְגוֹ – עַל אַחַת כַּמָּה וְכַמָּה.

**William Davidson Edition - English:**
The Gemara asks again: **But from where do we** derive that one **may be saved at** the cost of the pursuer’s **life?** The Gemara answers: It is **derived by means of an *a fortiori*** inference **from** the *halakha* governing **a betrothed young woman** who was assaulted by a rapist: **If** in the case of **a betrothed young woman, whom** the rapist **comes only to degrade,** i.e., the result of the rape will be that her status is lowered, **the Torah said** that **she may be saved** even **at** the cost of the rapist’s **life,** then in the case of **one who pursues another** person **to kill him, all the more so** should one say that he may be saved even at the cost of the pursuer’s life.


###### Sanhedrin 73a:4
[Sanhedrin 73a:4](https://torahapp.org/share/book/Sanhedrin/r/73a:4)

וְכִי עוֹנְשִׁין מִן הַדִּין? דְּבֵי רַבִּי תָּנָא, הֶקֵּישָׁא הוּא: ״כִּי כַּאֲשֶׁר יָקוּם אִישׁ עַל רֵעֵהוּ וּרְצָחוֹ נֶפֶשׁ״. וְכִי מָה לָמַדְנוּ מֵרוֹצֵחַ?

**William Davidson Edition - English:**
The Gemara asks: **But does** the court **administer punishment** based **on** an *a fortiori* **inference?** The Gemara answers: A Sage **of the school of Rabbi** Yehuda HaNasi **taught:** This *halakha* **is** also derived from an analogy based on **a juxtaposition.** How so? With regard to the rape of a betrothed young woman it is written: “But you shall do nothing to the young woman; the young woman has committed no sin worthy of death; **for as when a man rises against his neighbor, and slays him,** so too with this matter” (Deuteronomy 22:26). But why would the verse mention murder in this context? **But what do we learn** here **from a murderer?**


###### Sanhedrin 73a:5
[Sanhedrin 73a:5](https://torahapp.org/share/book/Sanhedrin/r/73a:5)

מֵעַתָּה הֲרֵי זֶה בָּא לְלַמֵּד וְנִמְצָא לָמֵד. מַקִּישׁ רוֹצֵחַ לְנַעֲרָה הַמְאוֹרָסָה: מָה נַעֲרָה הַמְאוֹרָסָה נִיתָּן לְהַצִּילָהּ בְּנַפְשׁוֹ, אַף רוֹצֵחַ נִיתָּן לְהַצִּילוֹ בְּנַפְשׁוֹ.

**William Davidson Edition - English:**
**Now,** the mention of murder **came** in order **to teach** a *halakha* about the betrothed young woman, **and it turns out** that, in addition, **it derives** a *halakha* from that case. The Torah **juxtaposes** the case of **a murderer to** the case of **a betrothed young woman** to indicate that **just as** in the case of a betrothed young woman **one may save her at** the cost of the rapist’s **life, so too,** in the case of **a murderer, one may save** the potential victim **at** the cost of the murderer’s **life.**


###### Sanhedrin 73a:6
[Sanhedrin 73a:6](https://torahapp.org/share/book/Sanhedrin/r/73a:6)

וְנַעֲרָה מְאוֹרָסָה גּוּפַהּ מְנָלַן? כִּדְתָנָא דְּבֵי רַבִּי יִשְׁמָעֵאל, דְּתָנָא דְּבֵי רַבִּי יִשְׁמָעֵאל: ״וְאֵין מוֹשִׁיעַ לָהּ״ – הָא יֵשׁ מוֹשִׁיעַ לָהּ, בְּכׇל דָּבָר שֶׁיָּכוֹל לְהוֹשִׁיעַ.

**William Davidson Edition - English:**
The Gemara asks: **And** with regard to the **betrothed young woman herself, from where do we** derive that she may be saved at the cost of the rapist’s life? The Gemara explains: **As it was taught in the school of Rabbi Yishmael:** The verse states: “For he found her in the field, and the betrothed young woman cried out, **and there was none to save her”** (Deuteronomy 22:27). **But if there was someone to save her,** he must do so **by any means that can save** her, even by killing the potential rapist.


###### Sanhedrin 73a:7
[Sanhedrin 73a:7](https://torahapp.org/share/book/Sanhedrin/r/73a:7)

גּוּפָא: מִנַּיִן לָרוֹאֶה אֶת חֲבֵרוֹ שֶׁהוּא טוֹבֵעַ בַּנָּהָר, אוֹ חַיָּה גּוֹרַרְתּוֹ, אוֹ לִסְטִין בָּאִין עָלָיו, שֶׁהוּא חַיָּיב לְהַצִּילוֹ? תַּלְמוּד לוֹמַר: ״לֹא תַעֲמֹד עַל דַּם רֵעֶךָ״. וְהָא מֵהָכָא נָפְקָא? מֵהָתָם נָפְקָא! אֲבֵדַת גּוּפוֹ מִנַּיִין? תַּלְמוּד לוֹמַר: ״וַהֲשֵׁבֹתוֹ לוֹ״.

**William Davidson Edition - English:**
Concerning **the** matter **itself,** it is taught in a *baraita*: **From where** is it derived **that one who sees another drowning in a river, or being dragged away by** a wild **animal, or being attacked by bandits, is obligated to save him? The verse states: “You shall not stand idly by the blood of another”** (Leviticus 19:16). The Gemara asks about this derivation: **But is this** really **derived from here?** It is **derived from there,** i.e., from a different verse, as it is taught: The Torah teaches that one must return lost property to its rightful owner. But **from where** is it derived that one must help his neighbor who may suffer **the loss of his body** or his health? **The verse states: “And you shall restore it [*vahashevato*] to him [*lo*]”** (Deuteronomy 22:2), which can also be read as: And you shall restore him [*vehashevato*] to him, i.e., saving his body. Consequently, there should be no need for the additional verse: “You shall not stand idly by the blood of another.”


###### Sanhedrin 73a:8
[Sanhedrin 73a:8](https://torahapp.org/share/book/Sanhedrin/r/73a:8)

אִי מֵהָתָם, הֲוָה אָמֵינָא: הָנֵי מִילֵּי בְּנַפְשֵׁיהּ, אֲבָל מִיטְרַח וּמֵיגַר אָגוֹרֵי – אֵימָא לָא. קָא מַשְׁמַע לַן.

**William Davidson Edition - English:**
The Gemara answers: **If** this *halakha* were derived only **from there, I would say** that **this matter** applies only **to** saving the person in danger **by himself,** i.e., that he himself must come to his neighbor’s rescue if he can, as is the *halakha* with regard to returning a lost item. **But to trouble himself and hire workers** for this purpose, one might **say** that he is **not** obligated, just as he is not obligated to hire workers to recover another’s lost item. Therefore, the verse “Do not stand by the blood of another” **teaches us** that he must even hire workers, and he transgresses a prohibition if he does not do so.


###### Sanhedrin 73a:9
[Sanhedrin 73a:9](https://torahapp.org/share/book/Sanhedrin/r/73a:9)

תָּנוּ רַבָּנַן: אֶחָד הָרוֹדֵף אַחַר חֲבֵירוֹ לְהׇרְגוֹ, וְאַחַר הַזָּכָר, וְאַחַר נַעֲרָה הַמְאוֹרָסָה, וְאַחַר חַיָּיבֵי מִיתוֹת בֵּית דִּין, וְאַחַר חַיָּיבֵי כָרֵיתוֹת – מַצִּילִין אוֹתָן בְּנַפְשׁוֹ. אַלְמָנָה לְכֹהֵן גָּדוֹל, גְּרוּשָׁה וַחֲלוּצָה לְכֹהֵן הֶדְיוֹט – אֵין מַצִּילִין אוֹתָן בְּנַפְשׁוֹ.

**William Davidson Edition - English:**
§ **The Sages taught** yet another *baraita* on the topic of a pursuer: **One who pursues another to kill him; or** pursues **a male** to sodomize him; **or** pursues **a betrothed young woman** to rape her; **or** pursues a woman who is forbidden to him by a prohibition, the violation of which renders him **liable to** receive **a court**-imposed **death** penalty; **or** pursues a woman who is forbidden to him by a prohibition, the violation of which renders him **liable to** receive ***karet*,** all these people **are to be saved at** the cost of **the life of** the transgressor. But with regard to **a widow** who is being pursued **by a High Priest,** or **a divorcée, or a woman who has performed *ḥalitza* [*ḥalutza*]** who is being pursued **by an ordinary priest,** they **are not saved at** the cost of the rapist’s **life,** because these unions are subject only to a mere prohibition.


###### Sanhedrin 73a:10
[Sanhedrin 73a:10](https://torahapp.org/share/book/Sanhedrin/r/73a:10)

נֶעֶבְדָה בָּהּ עֲבֵירָה – אֵין מַצִּילִין אוֹתָהּ בְּנַפְשׁוֹ. יֵשׁ לָהּ מוֹשִׁיעַ – אֵין מַצִּילִין אוֹתָהּ בְּנַפְשׁוֹ. רַבִּי יְהוּדָה אוֹמֵר: אַף הָאוֹמֶרֶת ״הַנִּיחוּ לוֹ״ שֶׁלֹּא יַהַרְגֶנָּה.

**William Davidson Edition - English:**
Furthermore, if **a sin had already been committed** with the betrothed young woman, **she is not saved at** the cost of the rapist’s **life.** In addition, if **there is one to save her,** i.e., if there is another way to save the betrothed young woman that does not involve killing the rapist, **she is not saved at** the cost of **his life. Rabbi Yehuda says: Also,** if the betrothed young woman **says** to those who come to rescue her: **Let** the rapist **be,** she is saying this **so that he should not kill her,** and therefore the rapist is not killed.


###### Sanhedrin 73a:11
[Sanhedrin 73a:11](https://torahapp.org/share/book/Sanhedrin/r/73a:11)

מְנָא הָנֵי מִילֵּי? אָמַר קְרָא: ״וְלַנַּעֲרָה לֹא תַעֲשֶׂה דָבָר אֵין לַנַּעֲרָה חֵטְא מָוֶת״. ״נַעַר״ – זֶה זְכוּר, ״נַעֲרָה״ – זוֹ נַעֲרָה הַמְאוֹרָסָה, ״חֵטְא״ – אֵלּוּ חַיָּיבֵי כָרֵיתוֹת, ״מָוֶת״ – אֵלּוּ חַיָּיבֵי מִיתוֹת בֵּית דִּין.

**William Davidson Edition - English:**
The Gemara asks: **From where are these matters** derived? The Gemara answers: **The verse states: “But you shall do nothing to the young woman [*na’ara*]; the young woman has committed no sin worthy of death”** (Deuteronomy 22:26). The word is read as young woman, “*na’ara*,” but it is written as young man, *na’ar*. ***Na’ar*,** as it is written, **this is** an allusion to **sodomy. “*Na’ara*,”** as it is read, **this is a betrothed young woman. “Sin”; these are** women who are forbidden to him by a prohibition the violation of which renders him **liable to** receive ***karet*. “Death”; these are** women who are forbidden to him by a prohibition the violation of which renders him **liable to** receive **a court**-imposed **death** penalty.


###### Sanhedrin 73a:12
[Sanhedrin 73a:12](https://torahapp.org/share/book/Sanhedrin/r/73a:12)

כֹּל הָנֵי לְמָה לִי? צְרִיכִי, דְּאִי כְּתַב רַחֲמָנָא ״נַעַר״ – מִשּׁוּם דְּלָאו אוֹרְחֵיהּ, אֲבָל נַעֲרָה דְּאוֹרְחַהּ – אֵימָא לָא.

**William Davidson Edition - English:**
The Gemara asks: **Why do I** need **all these** different cases? Why does it not suffice to offer one example from which all the others can be derived? The Gemara answers: These cases **are** all **necessary, as had the Merciful One written** only ***na’ar*** to teach the *halakha* with regard to sodomy, one might say that this victim alone is saved at the cost of his attacker’s life, **because it is not his way** to engage in intercourse with a man, and so he would suffer excessive embarrassment and pain were he not saved. **But a young woman, whose** natural **way** is to engage in intercourse with a man, one might **say** that her attacker may **not** be killed.


###### Sanhedrin 73a:13
[Sanhedrin 73a:13](https://torahapp.org/share/book/Sanhedrin/r/73a:13)

וְאִי כְּתַב רַחֲמָנָא ״נַעֲרָה״, מִשּׁוּם דְּקָא פָגֵים לַהּ, אֲבָל נַעַר דְּלָא קָא פָגֵים לֵיהּ – אֵימָא לָא.

**William Davidson Edition - English:**
**And had the Merciful One written** only **“*na’ara*”** to teach the *halakha* concerning a betrothed young woman, one might say that she alone is saved at the cost of her attacker’s life, **because he degrades her** by taking her virginity, and she will be cheapened in the eyes of her betrothed. **But a young man, who is not** similarly **degraded,** one might **say** that his attacker may **not** be killed.


###### Sanhedrin 73a:14
[Sanhedrin 73a:14](https://torahapp.org/share/book/Sanhedrin/r/73a:14)

וְאִי כְּתַב רַחֲמָנָא הָנֵי,

**William Davidson Edition - English:**
**And had the Merciful One written** both of **these,**