Let's start with a scenario:
"In the fall of 1854, 500 people died in just ten days in the center of London in the worst of a series of cholera outbreaks. At the time, the way that cholera spread was a mystery, generally attributed to “miasma”, or bad air. Dr. John Snow, however, had a different theory: the drinking water was killing people...
After studying the patterns of deaths and plotting their locations on a map overlaid with the various water districts, he identified one water pump on Broad Street as a potential cause. This particular pump was supplied by a company that drew water from an uncontaminated part of the Thames, which led him to the conclusion that it must be a problem with the pump itself, not the overall water supply. Upon closer inspection, it was revealed that the Broad Street pump was only a few feet from an open cesspool, and residents reported that the water has smelled foul a few days earlier. After appealing to community leaders, he took matters into his own hands and removed the handle to the pump."
(excerpted from: https://www.atlasobscura.com/places/broad-street-cholera-pump)
Questions:
1. Based on what you already know, what do you think of when you hear "Pikuach Nefesh"?
2. What do you think the limits might be for this commandment (i.e.: are there ever times when you should NOT save a life)?
A Little Bit of Framing:
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.
Therefore, Adam was created alone, to teach that anyone who destroys one soul from the Jewish people, it is as if he destroyed an entire world. And anyone who sustains one soul from the Jewish people, the verse ascribes him credit as if he sustained an entire world.
(ד) 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":
The roof is like every other thing that has danger in itself, and which is possible that a person will make a mistake with it and die. An example is having a pit in one's property, whether it has water or not - one is obligated to make a wall of ten tefachim (80cm./32 in.) around it, or a covering over it, so a person won't fall in it and die. And so too any stumbling block in which there is a danger to life: it is a positive mitzvah to remove it, and to guard against it, and to be exceedingly cautious about it, as it is written "take care of yourself and guard your life" (Deut. 4:9). And if one has not removed the stumbling blocks that bring people to danger, one has cancelled a positive commandment and transgressed "do not bring bloodguilt" (Deut. 22:8).
Questions:
3. Based on these two texts, come up with three new examples of "saving" a life.
4. Can you think of any issues in today's society that the text from the Mishneh Torah might help us to address? How?
5. In a sentence, what is YOUR definition of Pikuach Nefesh?
Pikuach Nefesh vs. Observing Shabbat
ת"ר עני ועשיר ורשע באין לדין לעני אומרים לו מפני מה לא עסקת בתורה אם אומר עני הייתי וטרוד במזונותי אומרים לו כלום עני היית יותר מהלל אמרו עליו על הלל הזקן שבכל יום ויום היה עושה ומשתכר בטרפעיק חציו היה נותן לשומר בית המדרש וחציו לפרנסתו ולפרנסת אנשי ביתו פעם אחת לא מצא להשתכר ולא הניחו שומר בית המדרש להכנס עלה ונתלה וישב על פי ארובה כדי שישמע דברי אלהים חיים מפי שמעיה ואבטליון אמרו אותו היום ערב שבת היה ותקופת טבת היתה וירד עליו שלג מן השמים כשעלה עמוד השחר אמר לו שמעיה לאבטליון אבטליון אחי בכל יום הבית מאיר והיום אפל שמא יום המעונן הוא הציצו עיניהן וראו דמות אדם בארובה עלו ומצאו עליו רום שלש אמות שלג פרקוהו והרחיצוהו וסיכוהו והושיבוהו כנגד המדורה אמרו ראוי זה לחלל עליו את השבת
The Sages taught: A poor person, and a wealthy person, and a wicked person come to face judgment before the Heavenly court for their conduct in this world. To the poor, they say: Why did you not engage in Torah? If he says: I was poor and preoccupied with earning enough to eat they say to him: Were you any poorer than Hillel, who was poor and nevertheless attempted to study Torah? They said about Hillel the Elder that each and every day he would work and earn a half-dinar, half of which he would give to the guard of the study hall and half of which he spent for his sustenance and the sustenance of the members of his family. One time he could not find work, and the guard of the study hall did not allow him to enter. He climbed up to the roof, suspended himself, and sat at the edge of the skylight in order to hear the words of the living God from the mouths of Shemaya and Avtalyon. That day was Shabbat eve and it was the season of Tevet, and snow fell upon him from the sky.
When it was dawn, Shemaya said to Avtalyon: Avtalyon, my brother, every day at this hour the study hall is already bright from the sunlight streaming through the skylight, and today it is dark; is it perhaps a cloudy day? They focused their eyes and saw the image of a man in the skylight. They climbed up and found him covered with snow three cubits high. They pulled him from the snow, and washed him and smeared oil on him, and they sat him opposite the bonfire to warm him. They said: This man is worthy for us to desecrate Shabbat for him. Saving a life overrides Shabbat in any case; however, this great man is especially deserving.
(ה) עֻבָּרָה שֶׁהֵרִיחָה, מַאֲכִילִין אוֹתָהּ עַד שֶׁתָּשִׁיב נַפְשָׁהּ. חוֹלֶה מַאֲכִילִין אוֹתוֹ עַל פִּי בְקִיאִין. וְאִם אֵין שָׁם בְּקִיאִין, מַאֲכִילִין אוֹתוֹ עַל פִּי עַצְמוֹ, עַד שֶׁיֹּאמַר דָּי:
(ו) מִי שֶׁאֲחָזוֹ בֻלְמוּס, מַאֲכִילִין אוֹתוֹ אֲפִלּוּ דְבָרִים טְמֵאִים, עַד שֶׁיֵּאוֹרוּ עֵינָיו. מִי שֶׁנְּשָׁכוֹ כֶלֶב שׁוֹטֶה, אֵין מַאֲכִילִין אוֹתוֹ מֵחֲצַר כָּבֵד שֶׁלוֹ, וְרַבִּי מַתְיָא בֶן חָרָשׁ מַתִּיר. וְעוֹד אָמַר רַבִּי מַתְיָא בֶן חָרָשׁ, הַחוֹשֵׁשׁ בִּגְרוֹנוֹ, מַטִּילִין לוֹ סַם בְּתוֹךְ פִּיו בְּשַׁבָּת, מִפְּנֵי שֶׁהוּא סְפֵק נְפָשׁוֹת, וְכָל סְפֵק נְפָשׁוֹת דּוֹחֶה אֶת הַשַּׁבָּת:
(ז) מִי שֶׁנָּפְלָה עָלָיו מַפֹּלֶת, סָפֵק הוּא שָׁם סָפֵק אֵינוֹ שָׁם, סָפֵק חַי סָפֵק מֵת, סָפֵק נָכְרִי סָפֵק יִשְׂרָאֵל, מְפַקְּחִין עָלָיו אֶת הַגַּל. מְצָאוּהוּ חַי, מְפַקְּחִין עָלָיו. וְאִם מֵת, יַנִּיחוּהוּ:
On Yom Kippur, which is called "the Shabbat of Shabbats":
(5) We feed a pregnant woman who smells [and craves food], even unkosher [food] until she recovers. We feed a sick person on the advice of an expert [doctor]. And if there is not an expert there, we feed him on his own word, until he says enough.
(6) If one is seized with a pathological craving [for food], he is to be fed even with unkosher food, until he recovers. A person who is bitten by a mad dog must not be fed any of the dog's liver, but Rabbi Matya ben Charash permits it. Moreover, Rabbi Matya ben Charash said, If a person has a sore throat, it is permitted to put medicines into his mouth on Shabbat, because of possible danger to his life, and whatever threatens to endanger life supersedes [the observance of] Shabbat.
(7) If debris falls and it is unknown whether any person is buried [under it] or not; or whether s/he is dead or alive, or whether s/he is Jewish or not, we remove the debris from him on Shabbat; if he be found alive, we extricate him, but if he is dead, we leave him.
Questions:
6. In the text from Yoma 35b, why did they save Hillel on Shabbat? Name all the reasons you can think of.
7. In the text from Mishna Yoma, what new things do we learn about Pikuach Nefesh?
8. Are there things in these two texts that you make you uncomfortable or that you disagree with? Which things? What questions do they bring up for you?