Chapter Previewהַקְדָּמָה
In this chapter, the Rambam brings us to the very heart of our avodah in this world: the great mitzvos of Kiddush Hashem, sanctifying Hashem's name, and the severe prohibition of Chillul Hashem. We learn the fundamental guidelines of when a Yid must be ready to give up his very life, to be "yehreg v'al ya'avor," and when Hashem wants us to live by His mitzvos and yield to coercion rather than die.
The Rambam carefully maps out the boundaries of these halachos, distinguishing between the three cardinal sins—avodah zarah, giluy arayos, and shefichus damim—and other mitzvos. We will learn how these halachos change depending on whether the coercion is for the non-Jew's personal benefit or to force a rebellion against Hashem, whether it occurs in public before ten Jews, or during a time of shmad when decrees are issued against our emunah.
All introductions, summaries, and contextual notes are the editor's commentary and are not part of the original text.אַלע הַקְדָּמוֹת, סִכּוּמִים, און הערות זענען דעם רעדאַקטאָר'ס באַמערקונגען און זענען נישט קיין טייל פונעם אָריגינעלן טעקסט.
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מִצְוַת קִדּוּשׁ הַשֵּׁם וְהַדִּין בִּשְׁעַת הָאֹנֶסHalacha 1 · The Mitzvah of Sanctifying God's Name and the Law Under Duress
כָּלAllבֵּיתthe house ofיִשְׂרָאֵלYisraelמְצֻוִּיןare commandedעַלregardingקִדּוּשׁthe sanctification ofהַשֵּׁםthe Nameהַגָּדוֹלthe greatהַזֶּהthisשֶׁנֶּאֱמַרas it is saidויקראVayikraכב22לב32"וְנִקְדַּשְׁתִּיAnd I shall be sanctifiedבְּתוֹךְamongבְּנֵיthe children ofיִשְׂרָאֵל".Yisraelוּמֻזְהָרִיןand they are warnedשֶׁלֹּאnotלְחַלְּלוֹto desecrate itשֶׁנֶּאֱמַרas it is saidויקראVayikraכב22לב32"וְלֹאAnd you shall notתְחַלְּלוּdesecrateאֶת—שֵׁםthe name ofקָדְשִׁי".My holinessכֵּיצַד.How soכְּשֶׁיַּעֲמֹדWhen there standsעוֹבֵדa worshiper ofכּוֹכָבִיםstarsוְיֶאֱנֹסand forcesאֶת—יִשְׂרָאֵלa Jewלַעֲבֹרto transgressעַלagainstאַחַתoneמִכָּלof allמִצְוֹתthe commandmentsהָאֲמוּרוֹתthat are statedבַּתּוֹרָהin the Torahאוֹorיַהַרְגֶּנּוּhe will kill himיַעֲבֹרhe should transgressוְאַלand notיֵהָרֵגbe killedשֶׁנֶּאֱמַרas it is saidבַּמִּצְוֹתregarding the commandmentsויקראVayikraיח18ה5"אֲשֶׁרwhichיַעֲשֶׂהshall performאוֹתָםthemהָאָדָםthe manוָחַיand liveבָּהֶם".by themוָחַיand liveבָּהֶםby themוְלֹאand notשֶׁיָּמוּתthat he should dieבָּהֶם.by themוְאִםand ifמֵתhe diedוְלֹאand did notעָבַרtransgressהֲרֵיbeholdזֶהthis oneמִתְחַיֵּבis liableבְּנַפְשׁוֹ:for his life
This halacha establishes the positive commandment of Kiddush Hashem, the prohibition of Chilul Hashem, and the general rule that one must transgress rather than be killed.
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מְסִירַת נֶפֶשׁ עַל קִדּוּשׁ הַשֵּׁם בְּצִנְעָא וּבְפַרְהֶסְיָאHalacha 2 · Sacrificing One's Life for Sanctification of the Name in Private and Public
בַּמֶּהIn whatדְּבָרִיםmattersאֲמוּרִיםare saidבִּשְׁאָרregarding otherמִצְוֹתmitzvotחוּץexceptמֵעֲבוֹדַתfrom worship ofכּוֹכָבִיםstarsוְגִלּוּיand uncovering ofעֲרָיוֹתnakednessוּשְׁפִיכַתand spilling ofדָּמִים.bloodאֲבָלbutשָׁלֹשׁthreeעֲבֵרוֹתtransgressionsאֵלּוּtheseאִםifיֹאמַרhe saysלוֹto himעֲבֹרtransgressעַל·אַחַתoneמֵהֶןof themאוֹorתֵּהָרֵג.be killedיֵהָרֵגhe should be killedוְאַלand notיַעֲבֹר.transgressבַּמֶּהIn whatדְּבָרִיםmattersאֲמוּרִיםare saidבִּזְמַןin a timeשֶׁהָעוֹבֵדthat the worshiper ofכּוֹכָבִיםstarsמִתְכַּוֵּןintendsלַהֲנָאַתfor the benefit ofעַצְמוֹ.himselfכְּגוֹןsuch asשֶׁאֲנָסוֹthat he forced himלִבְנוֹתto buildלוֹfor himבֵּיתוֹhis houseבְּשַׁבָּתon Shabbosאוֹorלְבַשֵּׁלto cookלוֹfor himתַּבְשִׁילוֹ.his foodאוֹorאָנַסhe forcedאִשָּׁהa womanלְבָעֳלָהּto cohabit with herוְכַיּוֹצֵאand similarבָּזֶה.to thisאֲבָלbutאִםifנִתְכַּוֵּןhe intendedלְהַעֲבִירוֹto make him transgressעַל·הַמִּצְוֹתthe mitzvotבִּלְבַד.aloneאִםifהָיָהit wasבֵּינוֹbetween himלְבֵיןtoעַצְמוֹhimselfוְאֵיןand there is notשָׁםthereעֲשָׂרָהtenמִיִּשְׂרָאֵלof Israelיַעֲבֹרhe should transgressוְאַלand notיֵהָרֵג.be killedוְאִםand ifאֲנָסוֹhe forced himלְהַעֲבִירוֹto make him transgressבַּעֲשָׂרָהamong tenמִיִּשְׂרָאֵלof Israelיֵהָרֵגhe should be killedוְאַלand notיַעֲבֹר.transgressוַאֲפִלּוּand evenלֹאnotנִתְכַּוֵּןhe intendedלְהַעֲבִירוֹto make him transgressאֶלָּאexceptעַל·מִצְוָהa mitzvahמִשְּׁאָרfrom otherמִצְוֹתmitzvotבִּלְבַד:alone
This halacha delineates when a Jew must choose death over transgressing a Torah commandment, distinguishing between the three cardinal sins, private coercion for personal benefit, and public coercion meant to force a violation.
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מְסִירַת נֶפֶשׁ בִּשְׁעַת הַגְּזֵרָה עַל כָּל הַמִּצְווֹתHalacha 3 · Giving One's Life During a Decree for Any Mitzvah
וְכָלAnd allהַדְּבָרִיםthe mattersהָאֵלּוּtheseשֶׁלֹּאare when notבִּשְׁעַתin a time ofהַגְּזֵרָהthe decreeאֲבָלbutבִּשְׁעַתin a time ofהַגְּזֵרָהthe decreeוְהוּאand that isשֶׁיַּעֲמֹדwhen there arisesמֶלֶךְa kingרָשָׁעwickedכִּנְבוּכַדְנֶצַּרlike Nevuchadnezzarוַחֲבֵרָיוand his colleaguesוְיִגְזֹרand he decreesגְּזֵרָהa decreeעַלagainstיִשְׂרָאֵלYisraelלְבַטֵּלto nullifyדָּתָםtheir religionאוֹorמִצְוָהa mitzvahמִןfromהַמִּצְוֹת.the mitzvosיֵהָרֵגhe should be killedוְאַלand notיַעֲבֹרtransgressאֲפִלּוּevenעַל·אַחַתoneמִשְּׁאָרof the rest ofמִצְוֹתthe mitzvosבֵּיןwhetherנֶאֱנָסhe is coercedבְּתוֹךְamongעֲשָׂרָהtenבֵּיןwhetherנֶאֱנָסhe is coercedבֵּינוֹbetween himלְבֵיןand betweenעוֹבְדֵיworshipers ofכּוֹכָבִים:stars
During a time of government decrees against Jewish practice, one must choose death over transgressing any mitzvah, even in private.
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הַדִּין בְּמִי שֶׁעָבַר בְּאֹנֶס אוֹ שֶׁמָּסַר נַפְשׁוֹ שֶׁלֹּא כַּדִּיןHalacha 4 · The Law of One Who Transgresses Under Duress or Sacrifices His Life Unnecessarily
כָּלanyמִיwhoשֶׁנֶּאֱמַרthat is saidבּוֹconcerning himיַעֲבֹרtransgressוְאַלand notיֵהָרֵגbe killedוְנֶהֱרַגand was killedוְלֹאand notעָבַרtransgressedהֲרֵיbeholdזֶהthisמִתְחַיֵּבis liableבְּנַפְשׁוֹ.for his lifeוְכָלand anyמִיwhoשֶׁנֶּאֱמַרthat is saidבּוֹconcerning himיֵהָרֵגbe killedוְאַלand notיַעֲבֹרtransgressוְנֶהֱרַגand was killedוְלֹאand notעָבַרtransgressedהֲרֵיbeholdזֶהthisקִדֵּשׁsanctifiedאֶת—הַשֵּׁם.the Nameוְאִםand ifהָיָהhe wasבַּעֲשָׂרָהamong tenמִיִּשְׂרָאֵלof Israelהֲרֵיbeholdזֶהthisקִדֵּשׁsanctifiedאֶת—הַשֵּׁםthe Nameבָּרַבִּיםin publicכְּדָנִיֵּאלlike DanielחֲנַנְיָהChananiahמִישָׁאֵלMishaelוַעֲזַרְיָהand Azariahוְרַבִּיand RabbiעֲקִיבָאAkivaוַחֲבֵרָיו.and his colleaguesוְאֵלּוּand theseהֵןareהֲרוּגֵיthose slain byמַלְכוּתthe kingdomשֶׁאֵיןthat there is noמַעֲלָהlevelעַלaboveמַעֲלָתָן.their levelוַעֲלֵיהֶןand concerning themנֶאֱמַרit is saidתהיליםPsalmsמד44כג23"כִּי"ForעָלֶיךָYour sakeהֹרַגְנוּwe are slainכָלallהַיּוֹםthe dayנֶחְשַׁבְנוּwe are consideredכְּצֹאןas sheep forטִבְחָה".slaughter"וַעֲלֵיהֶםand concerning themנֶאֱמַרit is saidתהיליםPsalmsנ50ה5"אִסְפוּ"Gatherלִיto MeחֲסִידָיMy pious onesכֹּרְתֵיwho makeבְרִיתִיMy covenantעֲלֵיbyזָבַח".sacrifice"וְכָלand anyמִיwhoשֶׁנֶּאֱמַרthat is saidבּוֹconcerning himיֵהָרֵגbe killedוְאַלand notיַעֲבֹרtransgressוְעָבַרand transgressedוְלֹאand notנֶהֱרַגwas killedהֲרֵיbeholdזֶהthisמְחַלֵּלdesecratesאֶת—הַשֵּׁם.the Nameוְאִםand ifהָיָהhe wasבַּעֲשָׂרָהamong tenמִיִּשְׂרָאֵלof Israelהֲרֵיbeholdזֶהthisחִלֵּלdesecratedאֶת—הַשֵּׁםthe Nameבָּרַבִּיםin publicוּבִטֵּלand nullifiedמִצְוַתthe commandment ofעֲשֵׂהpositiveשֶׁהִיאwhich isקִדּוּשׁsanctification ofהַשֵּׁםthe Nameוְעָבַרand transgressedעַלonמִצְוַתthe commandment ofלֹאnotתַעֲשֶׂהdoשֶׁהִיאwhich isחִלּוּלdesecration ofהַשֵּׁם.the Nameוְאַףand evenעַל·פִּיthoughכֵן·מִפְּנֵיbecauseשֶׁעָבַרthat he transgressedבְּאֹנֶסunder duressאֵיןthere is noמַלְקִיןlashingאוֹתוֹhimוְאֵיןand there is noצָרִיךְneedלוֹמַרto sayשֶׁאֵיןthat we do notמְמִיתִיןexecuteאוֹתוֹhimבֵּיתcourtדִּיןof lawאֲפִלּוּeven ifהָרַגhe killedבְּאֹנֶס.under duressשֶׁאֵיןfor we do notמַלְקִיןlashוּמְמִיתִיןand executeאֶלָּאexceptלְעוֹבֵרone who transgressesבִּרְצוֹנוֹby his willוּבְעֵדִיםand with witnessesוְהַתְרָאָהand warningשֶׁנֶּאֱמַרas it is saidבְּנוֹתֵןregarding one who givesמִזַּרְעוֹof his offspringלַמּלֶךְto MolechויקראLeviticusכ20ה5"וְנָתַתִּי"and I will setוְשַׂמְתִּיand I will placeאֲנִיIאֶת—פָּנַיMy faceבָּאִישׁagainst the manהַהוּא".that"מִפִּיfrom the mouth ofהַשְּׁמוּעָהthe traditionלָמְדוּthey learnedהַהוּאthatלֹאnotאָנוּסone under duressוְלֹאand notשׁוֹגֵגone who acts inadvertentlyוְלֹאand notמֻטְעֶה.one who is misledוּמָהand whatאִםifעֲבוֹדַתworship ofכּוֹכָבִיםstarsשֶׁהִיאwhich isחֲמוּרָהsevereמִןmore thanהַכּלallהָעוֹבֵדone who worshipsאוֹתָהּitבְּאֹנֶסunder duressאֵינוֹis notחַיָּבliable forכָּרֵתkaretוְאֵיןand there is noצָרִיךְneedלוֹמַרto sayמִיתַתdeath ofבֵּיתcourtדִּין.of lawקַלhow muchוָחֹמֶרmore soלִשְׁאָרto the rest ofמִצְוֹתthe commandmentsהָאֲמוּרוֹתmentionedבַּתּוֹרָה.in the Torahוּבַעֲרָיוֹתand regarding forbidden relationsהוּאitאוֹמֵרsaysדבריםDeuteronomyכב22כו26"וְלַנַּעֲרָה"and to the maidenלֹאdo notתַעֲשֶׂהdoדָבָר".anything"אֲבָלbutאִםifיָכוֹלhe is ableלְמַלֵּטto rescueנַפְשׁוֹhis lifeוְלִבְרֹחַand to fleeמִתַּחַתfrom underיַדthe hand ofהַמֶּלֶךְthe kingהָרָשָׁעthe wickedוְאֵינוֹand does notעוֹשֶׂהdo soהִנֵּהbeholdהוּאheכְּכֶלֶבis like a dogשָׁבreturningעַלtoקֵאוֹ.his vomitוְהוּאand heנִקְרָאis calledעוֹבֵדa worshiper ofעֲבוֹדַתworship ofכּוֹכָבִיםstarsבְּמֵזִידwillfullyוְהוּאand heנִטְרָדis banishedמִןfromהָעוֹלָםthe worldהַבָּאthe comingוְיוֹרֵדand descendsלַמַּדְרֵגָהto the levelהַתַּחְתּוֹנָהthe lowestשֶׁלofגֵּיהִנֹּם:Gehinnom
This halacha details the consequences of violating or keeping the laws of martyrdom under duress, distinguishing between voluntary and forced transgressions.
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הַסְגָּרַת נֶפֶשׁ מִיִּשְׂרָאֵל לְעוֹבְדֵי כּוֹכָבִיםHalacha 5 · Handing Over a Jewish Soul to Non-Jews Under Threat of Death
נָשִׁיםWomenשֶׁאָמְרוּwhomלָהֶםtoldעוֹבְדֵיworshipers ofכּוֹכָבִיםstarsתְּנוּgiveלָנוּto usאַחַתoneמִכֶּןof youוּנְטַמֵּאand we will defileאוֹתָהּherוְאִםand ifלָאוnotנְטַמֵּאwe will defileאֶת—כֻּלְּכֶןall of youיִטָּמְאוּthey should be defiledכֻּלָּןall of themוְאַלand notיִמְסְרוּshould they hand overלָהֶםto themנֶפֶשׁa soulאַחַתsingleמִיִּשְׂרָאֵל.from Israelוְכֵןand soאִםifאָמְרוּthey saidלָהֶםto themעוֹבְדֵיworshipers ofכּוֹכָבִיםstarsתְּנוּgiveלָנוּto usאֶחָדoneמִכֶּםof youוְנַהַרְגֶּנּוּand we will kill himוְאִםand ifלָאוnotנַהֲרֹגwe will killכֻּלְּכֶם.all of youיֵהָרְגוּthey should be killedכֻּלָּםall of themוְאַלand notיִמְסְרוּshould they hand overלָהֶםto themנֶפֶשׁa soulאַחַתsingleמִיִּשְׂרָאֵל.from Israelוְאִםand ifיִחֲדוּהוּthey singled him outלָהֶםto themוְאָמְרוּand they saidתְּנוּgiveלָנוּto usפְּלוֹנִיso-and-soאוֹorנַהֲרֹגwe will killאֶת—כֻּלְּכֶם.all of youאִםifהָיָהhe wasמְחֻיָּבobligatedמִיתָהdeathכְּשֶׁבַעlike Shevaבֶּןson ofבִּכְרִיBichriיִתְּנוּthey may giveאוֹתוֹhimלָהֶם.to themוְאֵיןbut notמוֹרִיןdo we instructלָהֶםthemכֵּןsoלְכַתְּחִלָּה.initiallyוְאִםand ifאֵינוֹhe is notחַיָּבobligatedמִיתָהdeathיֵהָרְגוּthey should be killedכֻּלָּןall of themוְאַלand notיִמְסְרוּshould they hand overלָהֶםto themנֶפֶשׁa soulאַחַתsingleמִיִּשְׂרָאֵל:from Israel
This halacha details the prohibition of handing over an individual Jew to non-Jews to be killed or defiled, even under threat of death to the entire group, unless a specific individual who is already liable to death is singled out.
הל׳ ו
רְפוּאָה בְּאִסּוּרֵי תּוֹרָה בִּמְקוֹם סַכָּנָהHalacha 6 · Medical Treatment with Forbidden Matters in a Situation of Danger
כָּעִנְיָןJust as the matterשֶׁאָמְרוּthat they saidבָּאֳנָסִיןregarding coercionכָּךְsoאָמְרוּthey saidבָּחֳלָאִים.regarding sicknessesכֵּיצַד.How soמִיOneשֶׁחָלָהwho became sickוְנָטָהand inclinedלָמוּתto dieוְאָמְרוּand they saidהָרוֹפְאִיםthe physiciansשֶׁרְפוּאָתוֹthat his cureבְּדָבָרis with a matterפְּלוֹנִיcertainמֵאִסּוּרִיןfrom the prohibitionsשֶׁבַּתּוֹרָהthat are in the Torahעוֹשִׂין.they doוּמִתְרַפְּאִיןand they cure themselvesבְּכָלwith allאִסּוּרִיןprohibitionsשֶׁבַּתּוֹרָהthat are in the Torahבִּמְקוֹםin a place ofסַכָּנָהdangerחוּץexceptמֵעֲבוֹדַתfrom worship ofכּוֹכָבִיםstarsוְגִלּוּיand uncovering ofעֲרָיוֹתforbidden relationsוּשְׁפִיכַתand shedding ofדָּמִיםbloodשֶׁאֲפִלּוּfor evenבִּמְקוֹםin a place ofסַכָּנָהdangerאֵיןwe do notמִתְרַפְּאִיןcure ourselvesבָּהֶן.with themוְאִםAnd ifעָבַרhe transgressedוְנִתְרַפֵּאand cured himselfעוֹנְשִׁיןthey punishאוֹתוֹhimבֵּיתthe courtדִּיןof lawעֹנֶשׁthe punishmentהָרָאוּיthat is fittingלוֹ:for him
This halacha establishes that while one may violate almost any Torah prohibition to save a life in a medical emergency, the three cardinal sins remain strictly forbidden even for healing.
הל׳ ז
מְקוֹר הַדִּין שֶׁאֵין עוֹבְרִין עַל שָׁלֹשׁ עֲבֵרוֹת אֵלּוּ אַף בִּמְקוֹם סַכָּנָהHalacha 7 · The Source for the Prohibition to Transgress the Three Cardinal Sins Even in Danger of Life
וּמִנַּיִןAnd from whereשֶׁאֲפִלּוּthat evenבִּמְקוֹםin a place ofסַכָּנַתdanger ofנְפָשׁוֹתlivesאֵיןwe do notעוֹבְרִיןtransgressעַלonאַחַתoneמִשָּׁלֹשׁof threeעֲבֵרוֹתsinsאֵלּוּtheseשֶׁנֶּאֱמַרas it is saidדבריםDevarimו6ה5"וְאָהַבְתָּAnd you shall loveאֵת—ה'Hashemאֱלֹהֶיךָyour Godבְּכָלwith allלְבָבְךָyour heartוּבְכָלand with allנַפְשְׁךָyour soulוּבְכָלand with allמְאֹדֶךָ"your mightאֲפִלּוּevenהוּאHeנוֹטֵלtakesאֶת—נַפְשְׁךָ.your soulוַהֲרִיגַתAnd the killing ofנֶפֶשׁa soulמִיִּשְׂרָאֵלfrom Israelלְרַפְּאוֹתto healנֶפֶשׁa soulאַחֶרֶתanotherאוֹorלְהַצִּילto saveאָדָםa personמִיַּדfrom the hand ofאַנָּסan oppressorדָּבָרis a matterשֶׁהַדַּעַתthat the intellectנוֹטָהinclinesלוֹtoהוּאitשֶׁאֵיןthat we do notמְאַבְּדִיןdestroyנֶפֶשׁa soulמִפְּנֵיbecause ofנֶפֶשׁ.a soulוַעֲרָיוֹתAnd forbidden relationsהֻקְּשׁוּare comparedלִנְפָשׁוֹתto livesשֶׁנֶּאֱמַרas it is saidדבריםDevarimכב22כו26"כִּיForכַּאֲשֶׁרjust asיָקוּםarisesאִישׁa manעַלagainstרֵעֵהוּhis fellowוּרְצָחוֹand murders himנֶפֶשׁas a soulכֵּןsoהַדָּבָרis the matterהַזֶּה":this
The Rambam explains the biblical and logical sources for the requirement to give up one's life rather than commit murder, forbidden sexual relations, or idolatry.
הל׳ ח
רְפוּאָה בְּאִסּוּרִין שֶׁלֹּא כְּדֶרֶךְ הֲנָאָתָןHalacha 8 · Healing with Forbidden Substances in an Unusual Manner of Benefit
בַּמֶּהIn whatדְּבָרִיםwordsאֲמוּרִיםare saidשֶׁאֵיןthat notמִתְרַפְּאִיןwe healבִּשְׁאָרwith otherאִסּוּרִיםprohibitionsאֶלָּאexceptבִּמְקוֹםin a place ofסַכָּנָה.dangerבִּזְמַןat a timeשֶׁהֵןthat they areדֶּרֶךְthe way ofהֲנָאָתָןtheir benefitכְּגוֹןfor exampleשֶׁמַּאֲכִילִיןthat they feedאֶת—הַחוֹלֶהthe sick personשְׁקָצִיםcreeping thingsוּרְמָשִׂיםand crawling thingsאוֹorחָמֵץchametzבְּפֶסַחon Pesachאוֹorשֶׁמַּאֲכִילִיןthat they feedאוֹתוֹhimבְּיוֹםon Yomהַכִּפּוּרִים.Kippurאֲבָלbutשֶׁלֹּאnotדֶּרֶךְthe way ofהֲנָאָתָןtheir benefitכְּגוֹןfor exampleשֶׁעוֹשִׂיןthat they makeלוֹfor himרְטִיָּהa bandageאוֹorמְלוּגְמָאa poulticeמֵחָמֵץfrom chametzאוֹorמֵעָרְלָה.from orlahאוֹorשֶׁמַּשְׁקִיןthat they give to drinkאוֹתוֹhimדְּבָרִיםthingsשֶׁיֵּשׁthat there isבָּהֶןin themמַרbitternessמְעֹרָבmixedעִםwithאִסּוּרֵיprohibitions ofמַאֲכָלfoodשֶׁהֲרֵיfor beholdאֵיןthere is noבָּהֶןin themהֲנָאָהbenefitלַחֵךְto the palateהֲרֵיbeholdזֶהthisמֻתָּרis permittedוַאֲפִלּוּand evenשֶׁלֹּאnotבִּמְקוֹםin a place ofסַכָּנָה.dangerחוּץexceptמִכִּלְאֵיfrom kilaiהַכֶּרֶםhakeremוּבָשָׂרand meatבְּחָלָבin milkשֵׁהֵןfor they areאֲסוּרִיםforbiddenאֲפִלּוּevenשֵׁלֹּאnotדֵּרֵךְthe way ofהֲנָאָתָן.their benefitלְפִיכָךְthereforeאֵיןwe do notמִתְרַפְּאִיןhealמֵהֶןfrom themאֲפִלּוּevenשֶׁלֹּאnotדֶּרֵךְthe way ofהֲנָאָתָןtheir benefitאֵלָּאexceptבִּמִקוֹםin a place ofסַכָּנָה:danger
This halacha distinguishes between deriving benefit from forbidden substances in a normal manner, which is only permitted to save a life, and in an unusual manner, which is generally permitted even for non-life-threatening illnesses, with the exception of kilai hakerem and meat mixed with milk.
הל׳ ט
אִסּוּר רְפוּאָה בַּעֲרָיוֹת וְהַרְחָקָה מִפְּרִיצוּתHalacha 9 · The Prohibition of Healing Through Forbidden Relations and Safeguarding Modesty
מִיOneשֶׁנָּתַןwho setעֵינָיוhis eyesבְּאִשָּׁהon a womanוְחָלָהand became sickוְנָטָהand inclinedלָמוּתto dieוְאָמְרוּand saidהָרוֹפְאִיםthe physiciansאֵיןthere isלוֹfor himרְפוּאָהno cureעַדuntilשֶׁתִּבָּעֵלshe is cohabited withלוֹ.by himיָמוּתhe should dieוְאַלand notתִּבָּעֵלshould she be cohabited withלוֹby himאֲפִלּוּeven ifהָיְתָהshe wasפְּנוּיָה.unmarriedוַאֲפִלּוּand evenלְדַבֵּרto speakעִמָּהּwith herמֵאֲחוֹרֵיfrom behindהַגָּדֵרthe fenceאֵיןwe do notמוֹרִיןinstructלוֹhimבְּכָךְin thisוְיָמוּתand he should dieוְלֹאand they shall notיוֹרוּinstructלְדַבֵּרto speakעִמָּהּwith herמֵאֲחוֹרֵיfrom behindהַגָּדֵרthe fenceשֶׁלֹּאso that notיְהוּshould beבְּנוֹתthe daughters ofיִשְׂרָאֵלYisraelהֶפְקֵרownerlessוְיָבוֹאוּand they will comeבִּדְבָרִיםthrough mattersאֵלּוּtheseלִפְרֹץto breachבַּעֲרָיוֹת:in forbidden relations
This halacha teaches that one must die rather than violate laws of intimacy, even with an unmarried woman, to preserve the modesty of Jewish women.
הל׳ י
חִלּוּל הַשֵּׁם וְקִדּוּשׁ הַשֵּׁם בַּעֲשִׂיַּת מִצְוֹת וַעֲבֵרוֹתHalacha 10 · Desecration and Sanctification of God's Name Through Transgression and Mitzvah Performance
כָּלAnyהָעוֹבֵרwho transgressesמִדַּעְתּוֹof his own willבְּלֹאwithoutאֹנֶסcompulsionעַלonאַחַתoneמִכָּלof allמִצְוֹתthe mitzvosהָאֲמוּרוֹתstatedבַּתּוֹרָהin the Torahבִּשְׁאָטwith contemptבְּנֶפֶשׁof soulלְהַכְעִיסto angerהֲרֵיbeholdזֶהthis oneמְחַלֵּלdesecratesאֶת—הַשֵּׁם.the Nameוּלְפִיכָךְand thereforeנֶאֱמַרit is saidבִּשְׁבוּעַתregarding an oath ofשֶׁקֶרfalsehoodויקראVayikraיט19יב12"וְחִלַּלְתָּand you shall desecrateאֶת—שֵׁםthe name ofאֱלֹהֶיךָyour GodאֲנִיI amה'".HashemוְאִםAnd ifעָבַרhe transgressedבַּעֲשָׂרָהamong tenמִיִּשְׂרָאֵלof Israelהֲרֵיbeholdזֶהthis oneחִלֵּלdesecratedאֶת—הַשֵּׁםthe Nameבָּרַבִּים.in publicוְכֵןAnd likewiseכָּלanyהַפּוֹרֵשׁwho abstainsמֵעֲבֵרָהfrom a sinאוֹorעָשָׂהperformedמִצְוָהa mitzvahלֹאnotמִפְּנֵיbecause ofדָּבָרanythingבָּעוֹלָםin the worldלֹאnotפַּחַדfearוְלֹאand notיִרְאָהdreadוְלֹאand notלְבַקֵּשׁto seekכָּבוֹדhonorאֶלָּאbutמִפְּנֵיbecause ofהַבּוֹרֵאthe Creatorבָּרוּךְblessed isהוּאHeכִּמְנִיעַתlike the withholding ofיוֹסֵףYosefהַצַּדִּיקthe righteousעַצְמוֹhimselfמֵאֵשֶׁתfrom the wife ofרַבּוֹhis masterהֲרֵיbeholdזֶהthis oneמְקַדֵּשׁsanctifiesאֶת—הַשֵּׁם:the Name
This halacha defines how willful transgression out of spite desecrates God's name, while performing mitzvos purely for the Creator's sake sanctifies it.
הל׳ יא
חִלּוּל הַשֵּׁם וְקִדּוּשׁ הַשֵּׁם בְּהַנְהָגַת תַּלְמִיד חָכָםHalacha 11 · Desecration and Sanctification of God's Name through the Conduct of a Torah Scholar
וְיֵשׁAnd there areדְּבָרִיםthingsאֲחֵרִיםotherשֶׁהֵןthat they areבִּכְלַלin the category ofחִלּוּלdesecration ofהַשֵּׁם.the Nameוְהוּאand it isשֶׁיַּעֲשֶׂהthat he doesאוֹתָםthemאָדָםa personגָּדוֹלgreatבַּתּוֹרָהin Torahוּמְפֻרְסָםand famousבַּחֲסִידוּתfor pietyדְּבָרִיםthingsשֶׁהַבְּרִיּוֹתthat peopleמְרַנְּנִיםspeak disparaginglyאַחֲרָיוafter himבִּשְׁבִילָם.because of themוְאַףand evenעַל·פִּיthoughשֶׁאֵינָןthey are notעֲבֵרוֹתtransgressionsהֲרֵיbeholdזֶהthisחִלֵּלhas desecratedאֶת—הַשֵּׁםthe Nameכְּגוֹןfor exampleשֶׁלָּקַחthat he purchasedוְאֵינוֹand is notנוֹתֵןgivingדְּמֵיthe money ofהַמִּקָּחthe purchaseלְאַלְתַּר.immediatelyוְהוּאand heשֶׁיֵּשׁthat there isלוֹto himוְנִמְצְאוּand it turns outהַמּוֹכְרִיםthe sellersתּוֹבְעִיןare demandingוְהוּאand heמַקִּיפָן.puts them offאוֹorשֶׁיַּרְבֶּהthat he increasesבִּשְׂחוֹקin jestאוֹorבַּאֲכִילָהin eatingוּשְׁתִיָּהand drinkingאֵצֶלnearעַמֵּיcommon peopleהָאָרֶץthe landוּבֵינֵיהֶן.and among themאוֹorשֶׁדִּבּוּרוֹthat his speechעִםwithהַבְּרִיּוֹתpeopleאֵינוֹis notבְּנַחַתgentleוְאֵינוֹand he does notמְקַבְּלָןreceive themבְּסֵבֶרwith a countenanceפָּנִיםof faceיָפוֹתpleasantאֶלָּאbut ratherבַּעַלa master ofקְטָטָהquarrelוְכַעַס.and angerוְכַיּוֹצֵאand similarבַּדְּבָרִיםin thingsהָאֵלּוּtheseהַכּלeverythingלְפִיaccording toגָּדְלוֹhis greatnessשֶׁלofחָכָםa sageצָרִיךְhe needsשֶׁיְּדַקְדֵּקto be preciseעַלuponעַצְמוֹhimselfוְיַעֲשֶׂהand he should doלִפְנִיםinsideמִשּׁוּרַתfrom the line ofהַדִּין.the lawוְכֵןand soאִםifדִּקְדֵּקwas preciseהֶחָכָםthe sageעַלuponעַצְמוֹhimselfוְהָיָהand wasדִּבּוּרוֹhis speechבְּנַחַתgentleעִםwithהַבְּרִיּוֹתpeopleוְדַעְתּוֹand his mindמְעֹרֶבֶתinvolvedעִמָּהֶםwith themוּמְקַבְּלָםand he receives themבְּסֵבֶרwith a countenanceפָּנִיםof faceיָפוֹתpleasantוְנֶעֱלָבand is insultedמֵהֶםby themוְאֵינוֹand is notעוֹלְבָם.insulting themמְכַבֵּדhonoringלָהֶןthemוַאֲפִלּוּand evenלַמְקִלִּיןto those who disrespectלוֹ.himוְנוֹשֵׂאand conducts businessוְנוֹתֵןand givesבֶּאֱמוּנָה.faithfullyוְלֹאand notיַרְבֶּהdoes he increaseבַּאֲרִיחוּתin socializing withעַמֵּיcommon people ofהָאָרֶץthe landוִישִׁיבָתָן.and sitting with themוְלֹאand notיֵרָאֶהis he seenתָּמִידalwaysאֶלָּאunlessעוֹסֵקengagingבַּתּוֹרָהin Torahעָטוּףwrappedבְּצִיצִיתin tzitzitמֻכְתָּרcrownedבִּתְפִלִּיןwith tefillinוְעוֹשֶׂהand doingבְּכָלin allמַעֲשָׂיוhis deedsלִפְנִיםinsideמִשּׁוּרַתfrom the line ofהַדִּין.the lawוְהוּאand it isשֶׁלֹּאthat he should notיִתְרַחֵקdistance himselfהַרְבֵּהmuchוְלֹאand notיִשְׁתּוֹמֵם.become desolateעַדuntilשֶׁיִּמָּצְאוּthat they are foundהַכּלallמְקַלְּסִיןpraisingאוֹתוֹhimוְאוֹהֲבִיםand lovingאוֹתוֹhimוּמִתְאַוִּיםand desiringלְמַעֲשָׂיו.his deedsהֲרֵיbeholdזֶהthisקִדֵּשׁhas sanctifiedאֶת—ה'Hashemוְעָלָיוand upon himהַכָּתוּבthe verseאוֹמֵרsaysישעיהYeshayahuמט49ג3"וַיֹּאמֶרAnd He saidלִיto meעַבְדִּיMy servantאָתָּהyou areיִשְׂרָאֵלYisraelאֲשֶׁרwhomבְּךָin youאֶתְפָּאָר":I will be glorified
This halacha defines how the personal conduct, business dealings, and social interactions of a prominent Torah scholar can either desecrate or sanctify God's name.
Chapter Summaryסִכּוּם
The chapter begins by establishing the mitzvos of Kiddush Hashem and Chillul Hashem, explaining that for most mitzvos, a person should transgress rather than be killed, except for the three cardinal sins. The Rambam details the differences between private coercion and public coercion, and how a time of decree changes the halacha to require giving up one's life for any mitzvah. He describes the supreme spiritual level of the holy martyrs who sanctified Hashem's name, while clarifying that one who transgresses under duress is exempt from court-imposed punishments. Finally, the Rambam addresses the agonizing cases of communal coercion where non-Jews demand the surrender of a Jewish soul, and concludes with the halachos of using prohibited items for medical emergencies when a person's life is in danger.
לְמַעֲשֶׂהWhat To Take Home
My dear talmid, when we learn about the ultimate sacrifice of Kiddush Hashem, giving up one's life rather than transgressing, it is easy to think of this as a rare, historical halachah meant only for the holy Tannaim or the dark times of our past. But the Torah tells us, "which a man will perform and live by them." Hashem wants our life, not our death. The true, daily avodah of Kiddush Hashem is not about dying for Him, but about how we choose to live for Him.
Every single day, you are faced with moments where your yetzer hara tries to force you to compromise on a mitzvah, whether through social pressure or personal desire. When you stand strong and choose to do what is right, even when it is difficult or uncomfortable, you are sanctifying Hashem's name in this world. You are showing that His will is more precious to you than your own comfort.
Let us take this lesson into our daily lives. You do not need a decree from a wicked king to be a kadosh. Every time you speak gently instead of losing your temper, every time you pause to make a bracha with kavanah, and every time you turn away from something improper, you are bringing the light of the Shechinah down into the physical world.
Today, choose one small mitzvah that you usually do quickly or without much thought, and perform it with extra care and joy, purely to bring nachas to Hashem.