שֹׁפֵךְ֙ דַּ֣ם הָֽאָדָ֔ם בָּֽאָדָ֖ם דָּמ֣וֹ יִשָּׁפֵ֑ךְ כִּ֚י בְּצֶ֣לֶם אֱלֹהִ֔ים עָשָׂ֖ה אֶת־הָאָדָֽם׃
Ang nagpapadanak ng dugo ng tao, sa pamamagitan ng tao ay padadanak ang kanyang dugo; sapagkat sa larawan ng Diyos ginawa niya ang tao.
Jerusalem Talmud Sanhedrin
“If they warned him and he remained silent, they warned him and he nodded his head, even if he said, I know, he cannot be prosecuted unless he say: for that purpose I am doing it.24Tosephta 11:2. Cf. also Note 20.” “If they saw him spilling blood; they told him, know that he is a son of the Covenant25A Jew. and the Torah said, he who spills a man’s blood, by man his blood shall be spilled26Gen. 9:6. The quote seems to be slightly out of place since it is directed at Gentile criminal courts which are not under the severe restrictions imposed at Torah courts., even if he said, I know, he cannot be prosecuted unless he say: for that purpose I am doing it27Tosephta 11:4..” “If they saw him desecrating the Sabbath; they told him, know that today is Sabbath and the Torah said, its desecrators shall be put to death28Ex. 31:14., even if he said, I know, he cannot be prosecuted unless he say: for that purpose I am doing it29Tosephta 11:3..”
Jerusalem Talmud Shabbat
Rebbi Ḥanina said, a baraita implies that one does not heal through spilling blood, as we have stated there129Even though the baby might be stillborn (this includes the possibility that he might not live for a full thirty days after birth, in which case a person killing the baby could not be prosecuted for murder), if actually he is breathing on his own he must be treated as certainly being alive.: “If most of his body was outside one does not touch him, for one does not push aside one life before another life.” Not only if one would say, kill this person, but even if he told him, injure that person. It was stated, a Gentile against a Jew, is prohibited130He can be prosecuted in a Jewish court based of Noaḥide law, Gen. 9:6.; a Jew against a Gentile is permitted131He is not prosecutable in a court, only by the king’s police powers (cf. Sanhedrin 6:5 Note 75). As S. Liebermann points out, this seems to be a truncated quote from Tosephta Avodah zarah 8:5 “a Gentile against a Jew, is liable; a Jew against a Gentile is not liable, if he robbed or stole.”. Rav Ḥisda asked, may one save the life of an adult with the life of a minor? Rebbi Jeremiah objected, did we not state, “If most of his body was outside one does not touch him, for one does not push aside one life before another life”? Rebbi Yose ben Rebbi Abun in the name of Rav Ḥisda, there it is different for it is not known who is endangering whom.132Since it cannot be proven whether the mother endangered the baby or the baby the mother, it is not known whose life is forfaited.
Avot DeRabbi Natan
The Evil Urge. How so? They say that for the first thirteen years [of a person’s life] the Evil Urge is greater than the Good Urge. There in his mother’s womb, a person’s Evil Urge grows with him. [After he emerges into the world,] he starts breaking the Sabbath, and nothing is there to stop him; [killing people, and nothing is there to stop him; going out to sin, and nothing is there to stop him.]
After thirteen years, the Good Urge is born. Then when he breaks the Sabbath, it says to him: Empty one! Isn’t it written (Exodus 31:14), “One who breaks it will surely die”? When he kills, it says to him: Empty one! Isn’t it written (Genesis 9:6), “One who spills the blood of a person, his own blood will be spilled”? When he goes out to sin, it says to him: Empty one! Isn’t it written (Leviticus 20:16), “Both the adulterer and the adulteress shall be put to death”?
When a person heats himself up, and then goes to commit some act of lewdness, all of his limbs will obey him, because the Evil Urge rules over all 248 limbs. When he goes to perform a mitzvah, his limbs begin to grow lazy, because the Evil Urge in his stomach rules over all 248 of a person’s limbs. The Good Urge, meanwhile, is like someone trapped in a prison, as it says (Ecclesiastes 4:14), “From the prison, he comes forth to rule” – that is the Good Urge.
Some say, that verse refers to Joseph the Righteous, when that wicked woman came and tortured him with words. She said to him: I will lock you up in prison! He said to her: But God releases the bound. She said to him: I will poke out your eyes! He said: God gives sight to the blind. She said to him: I will bend you down! He said to her: God straightens the bent. (She said to him: I will make you into a wicked man! He said to her: God loves the righteous. She said to him: I will make you an Aramean! He said to her: God protects the strangers. Until finally he said [Genesis 39:9], “How can I do this evil thing?”)
And do not be surprised at Joseph the Righteous. For behold, Rabbi Tzadok was the greatest of his generation when he was captured. And a matron took him and presented before him a beautiful maidservant. When he saw her, he turned his eyes to the wall so he would not see her. And he sat and recited his learning the whole night. In the morning, the maidservant left and complained to her mistress: I would rather die than be given to that man! The matron sent for him and said to him: Why didn’t you do with this woman as all people do? He said to her: What can I do? I come from the lineage of the high priest, from a great family! I said to myself, Perhaps I will sleep with her and increase mamzerim in Israel! When she heard this, she commanded he be released with great honor. (And they say:) Do not be surprised at Rabbi Tzadok. For behold, Rabbi Akiva was greater than him! When he went to Rome, informers slandered him to a local prefect, who then presented before him two beautiful women. [The prefect] bathed and anointed them dressed them up like brides, and they fell upon [Rabbi Akiva] the whole night. This one said: Come to me! And that one said: Come to me! But he sat between them and spat, and would not turn to them. They went before the prefect and said to him: We would rather die than be given to that man! He sent for [Rabbi Akiva] and said to him: Why didn’t you do with those women as all people do with women? Weren’t they beautiful? And weren’t they human beings just like you? Didn’t the One who created you create them as well? [Rabbi Akiva] said: What could I do? Their scent was worse to me than carcasses and vermin! And do not be surprised at Rabbi Akiva. For behold, Rabbi Eliezer the Great was greater than him. For he raised his sister’s daughter until she was thirteen, and she slept in bed with him until she began puberty. Then he said to her: Go, and marry a man. She said to him: Am I not your woman? Should I be given as a maidservant to wash the legs of your students? He said to her: My daughter, I am already an old man. Go and marry a young man like yourself. She said to him: Didn’t I already say to you, Am I not your woman? Should I be given as a maidservant to wash the legs of your students? When he heard her words, he got permission from her to marry her, and then had sexual relations with her.
After thirteen years, the Good Urge is born. Then when he breaks the Sabbath, it says to him: Empty one! Isn’t it written (Exodus 31:14), “One who breaks it will surely die”? When he kills, it says to him: Empty one! Isn’t it written (Genesis 9:6), “One who spills the blood of a person, his own blood will be spilled”? When he goes out to sin, it says to him: Empty one! Isn’t it written (Leviticus 20:16), “Both the adulterer and the adulteress shall be put to death”?
When a person heats himself up, and then goes to commit some act of lewdness, all of his limbs will obey him, because the Evil Urge rules over all 248 limbs. When he goes to perform a mitzvah, his limbs begin to grow lazy, because the Evil Urge in his stomach rules over all 248 of a person’s limbs. The Good Urge, meanwhile, is like someone trapped in a prison, as it says (Ecclesiastes 4:14), “From the prison, he comes forth to rule” – that is the Good Urge.
Some say, that verse refers to Joseph the Righteous, when that wicked woman came and tortured him with words. She said to him: I will lock you up in prison! He said to her: But God releases the bound. She said to him: I will poke out your eyes! He said: God gives sight to the blind. She said to him: I will bend you down! He said to her: God straightens the bent. (She said to him: I will make you into a wicked man! He said to her: God loves the righteous. She said to him: I will make you an Aramean! He said to her: God protects the strangers. Until finally he said [Genesis 39:9], “How can I do this evil thing?”)
And do not be surprised at Joseph the Righteous. For behold, Rabbi Tzadok was the greatest of his generation when he was captured. And a matron took him and presented before him a beautiful maidservant. When he saw her, he turned his eyes to the wall so he would not see her. And he sat and recited his learning the whole night. In the morning, the maidservant left and complained to her mistress: I would rather die than be given to that man! The matron sent for him and said to him: Why didn’t you do with this woman as all people do? He said to her: What can I do? I come from the lineage of the high priest, from a great family! I said to myself, Perhaps I will sleep with her and increase mamzerim in Israel! When she heard this, she commanded he be released with great honor. (And they say:) Do not be surprised at Rabbi Tzadok. For behold, Rabbi Akiva was greater than him! When he went to Rome, informers slandered him to a local prefect, who then presented before him two beautiful women. [The prefect] bathed and anointed them dressed them up like brides, and they fell upon [Rabbi Akiva] the whole night. This one said: Come to me! And that one said: Come to me! But he sat between them and spat, and would not turn to them. They went before the prefect and said to him: We would rather die than be given to that man! He sent for [Rabbi Akiva] and said to him: Why didn’t you do with those women as all people do with women? Weren’t they beautiful? And weren’t they human beings just like you? Didn’t the One who created you create them as well? [Rabbi Akiva] said: What could I do? Their scent was worse to me than carcasses and vermin! And do not be surprised at Rabbi Akiva. For behold, Rabbi Eliezer the Great was greater than him. For he raised his sister’s daughter until she was thirteen, and she slept in bed with him until she began puberty. Then he said to her: Go, and marry a man. She said to him: Am I not your woman? Should I be given as a maidservant to wash the legs of your students? He said to her: My daughter, I am already an old man. Go and marry a young man like yourself. She said to him: Didn’t I already say to you, Am I not your woman? Should I be given as a maidservant to wash the legs of your students? When he heard her words, he got permission from her to marry her, and then had sexual relations with her.