(ז) וַיִּיצֶר֩ ה' אֱלֹקִ֜ים אֶת־הָֽאָדָ֗ם עָפָר֙ מִן־הָ֣אֲדָמָ֔ה וַיִּפַּ֥ח בְּאַפָּ֖יו נִשְׁמַ֣ת חַיִּ֑ים וַֽיְהִ֥י הָֽאָדָ֖ם לְנֶ֥פֶשׁ חַיָּֽה׃
(7) the LORD God formed man from the dust of the earth. He blew into his nostrils the breath of life, and man became a living being.
(6) Whoever sheds the blood of man, By man shall his blood be shed; For in His image Did God make man.
(כב) וְכִֽי־יִנָּצ֣וּ אֲנָשִׁ֗ים וְנָ֨גְפ֜וּ אִשָּׁ֤ה הָרָה֙ וְיָצְא֣וּ יְלָדֶ֔יהָ וְלֹ֥א יִהְיֶ֖ה אָס֑וֹן עָנ֣וֹשׁ יֵעָנֵ֗שׁ כַּֽאֲשֶׁ֨ר יָשִׁ֤ית עָלָיו֙ בַּ֣עַל הָֽאִשָּׁ֔ה וְנָתַ֖ן בִּפְלִלִֽים׃ (כג) וְאִם־אָס֖וֹן יִהְיֶ֑ה וְנָתַתָּ֥ה נֶ֖פֶשׁ תַּ֥חַת נָֽפֶשׁ׃
(22) When men fight, and one of them pushes a pregnant woman and a miscarriage results, but no other damage ensues, the one responsible shall be fined according as the woman’s husband may exact from him, the payment to be based on reckoning. (23) But if other damage ensues, the penalty shall be life for life,
(כה) ענוש יענש. לְשַׁלֵּם דְּמֵי וְלָדוֹת לַבַּעַל; שָׁמִין אוֹתָהּ כַּמָּה הָיְתָה רְאוּיָה לִמָּכֵר בַּשּׁוּק לְהַעֲלוֹת בְּדָמֶיהָ בִּשְׁבִיל הֶרְיוֹנָהּ:
(כו) ענש יענש. יִגְבּוּ מָמוֹן מִמֶּנּוּ, כְּמוֹ וְעָנְשׁוּ אֹתוֹ מֵאָה כֶסֶף (דברים כ"ב):
(כט) בפללים – עַל פִּי הַדַּיָּנִים (מכילתא):
(25) ענוש יענש HE SHALL SURELY BE PUNISHED to pay the value of the offspring to the husband. We estimate her value according to what she is worth if she were sold as a slave in the market giving her a higher value on account of her being with child (Bava Kamma 49a).
(26) ענוש יענש (lit., he shall surely be punished) — It means that they shall exact money from him. ענוש is used here in the same sense as in, (Deuteronomy 22:19) “And they shall punish (וענשו) him [with] a hundred shekel of silver”.
(29) בפללים ACCORDING TO THE DECISION OF THE JUDGES (Mekhilta d'Rabbi Yishmael 21:23:9).
(כד) ונתתה נפש תחת נפש. רַבּוֹתֵינוּ חוֹלְקִים בַּדָּבָר, יֵשׁ אוֹמְרִים נֶפֶשׁ מַמָּשׁ, וְיֵשׁ אוֹמְרִים מָמוֹן אֲבָל לֹא נֶפֶשׁ מַמָּשׁ, שֶׁהַמִּתְכַּוֵּן לַהֲרוֹג אֶת זֶה וְהָרַג אֶת זֶה פָּטוּר מִמִּיתָה, וּמְשַׁלֵּם לְיוֹרְשָׁיו דָּמָיו כְּמוֹ שֶׁהָיָה נִמְכָּר בַּשּׁוּק (שם):
(24) ונתת נפש תחת נפש THEN YOU SHALL GIVE LIFE FOR LIFE. Our Rabbis differ as to the explanation of the word נפש the first time it occurs here. There are some who say that it actually signifies “life” (i. e. life for life), others say that it means monetary compensation but not literally life, and they say that this must be so because he who intends to kill a certain person and inadvertently kills another instead, (as is the case here), is exempt from the death penalty, and has only to pay to his heirs his value estimating this as though he were sold as a slave in the market (Sanhedrin 79a).
(ה) דיני נפשות דמו ודם זרעיותיו תלוין בו עד סוף העולם שכן מצינו בקין שהרג את אחיו. שנאמר (בראשית ד, י) דמי אחיך צועקים. אינו אומר דם אחיך אלא דמי אחיך. דמו ודם זרעיותיו.
לפיכך נברא אדם יחידי ללמדך. שכל המאבד נפש אחת מישראל. מעלה עליו הכתוב כאילו איבד עולם מלא. וכל המקיים נפש אחת מישראל מעלה עליו הכתוב כאילו קיים עולם מלא.
(5) But in capital cases, the blood of [the victim [and all his future offspring hang upon you until the end of time. For thus we find in regard to Cain, who killed his brother, "The bloods of your brother scream out!" (Genesis 4:10) - the verse does not say blood of your brother, but bloods of your brother, because it was his blood and also the blood of his future offspring [screaming out]!
"It was for this reason that man was first created as one person [Adam], to teach you that anyone who destroys a life is considered by Scripture to have destroyed an entire world; and anyone who saves a life is as if he saved an entire world."
(ד) האשה שהיא יוצאה ליהרג. אין ממתינין לה עד שתלד. ישבה על המשבר. ממתינין לה עד שתלד.
(4) If a woman is about to be executed, they do not wait for her until she gives birth. But if she had already sat on the birthstool, they wait for her until she gives birth.
(ו) האשה שהיא מקשה לילד. מחתכין את הולד במעיה. ומוציאין אותו אברים אברים. מפני שחייה קודמין לחייו. יצא רובו. אין נוגעין בו. שאין דוחין נפש מפני נפש:
(6) A woman who was having trouble giving birth, they cut up the fetus inside her and take it out limb by limb, because her life comes before its life. If most of it had come out already they do not touch it because we do not push off one life for another.
(ט) אַף זוֹ מִצְוַת לֹא תַּעֲשֶׂה שֶׁלֹּא לָחוּס עַל נֶפֶשׁ הָרוֹדֵף. לְפִיכָךְ הוֹרוּ חֲכָמִים שֶׁהָעֻבָּרָה שֶׁהִיא מַקְשָׁה לֵילֵד מֻתָּר לַחְתֹּךְ הָעֵבָּר בְּמֵעֶיהָ בֵּין בְּסַם בֵּין בְּיָד מִפְּנֵי שֶׁהוּא כְּרוֹדֵף אַחֲרֶיהָ לְהָרְגָהּ. וְאִם מִשֶּׁהוֹצִיא רֹאשׁוֹ אֵין נוֹגְעִין בּוֹ שֶׁאֵין דּוֹחִין נֶפֶשׁ מִפְּנֵי נֶפֶשׁ וְזֶהוּ טִבְעוֹ שֶׁל עוֹלָם:
(9) ... It is a negative commandment that one should not protect the life of a rodef (pursuer). For this reason, the sages ruled that in the case of a pregnant woman in a dangerous labor, it is permissible to dismember the fetus in her womb - whether with a drug or by hand because it is like a rodef pursuing her to kill her. However, once his head has emerged one may not touch him, as we do not set aside one nefesh [soul] for another, and this is the natural way of the world.
(ז) המפלת ליום ארבעים. אינה חוששת לולד. ליום ארבעים ואחד. תשב לזכר. ולנקבה. ולנדה. ר' ישמעאל אומר. יום ארבעים ואחד. תשב לזכר ולנדה. יום שמונים ואחד. תשב לזכר ולנקבה. ולנדה. שהזכר נגמר לארבעים ואחד. והנקבה לשמונים ואחד. וחכמים אומרים. אחד בריית הזכר. ואחד בריית הנקבה. זה וזה לארבעים ואחד:
(7) If she miscarries on the fortieth day [since her prior immersion], she need not be concerned that it was a fetus. If [she miscarries] on the forty-first day, she should sit [for the required number of days] for a male and for a female, and for [being] a niddah. Rabbi Yishmael says: on the forty-first day she should sit for [the required number of days for one who gives birth to] a male and for [being] a niddah. On the eighty-first day she should sit for a male and for a female and for [being] a niddah, because [the formation of] a male is completed in forty-one [days], and a female in eighty-one. And the Sages say: this and that [are both completed] in forty-one.