Knowledge is Power -- G-dly Knowledge is Super Power.
Unfortunately, and mostly out of ignorance, many people take the consideration and decision regarding abortions, when to pull “the plug”, euthanasia etc. too lightly. Many do not realize, the incredible severity attached to these very complicated and serious questions and decisions.
This isn’t just a matter of women’s freedom, or alleviating a person from pain. There are some very grave and severe repercussions connected with taking the life of another human being.
The following are laws that come directly out of the words of Mishneh Torah – Yad Hachazakah, the “strong and firm hand” of the Rambam – Maimonides (1138 – 1204), the greatest codifier of biblical law. It is for the reason of this “outstretched hand” the Jewish people were liberated from Egypt, and brought to the Land of Israel.
Our Sages forbade many matters because they involve a threat to life. Whenever a person transgresses these guidelines, saying: "I will risk my life, what does this matter to others," or "I am not careful about these things," he should be punished by stripes for rebelliousness.
They include: A person should not place his mouth over a conduit through which water flows and drink. Nor should he drink at night from rivers and lakes, lest he swallow a leech without seeing.
Rotzeach uShmirat Nefesh - Chapter Eleven
It is forbidden for a person to injure anyone, neither his own self nor another person. Not only a person who causes an injury, but anyone who strikes in strife an upright Jewish person, whether a minor or an adult, whether a man or a woman, violates a negative commandment, as Deuteronomy 25:3 states: "Do not continue... to flog him." One may conclude that if the Torah adjures us against adding to the blows due a sinner, surely this prohibition applies with regard to striking a righteous person.
It is even forbidden to raise up one's hand against a colleague. Whoever raises a hand against a colleague, even though he does not hit him, is considered to be a wicked person.
.........Although the ((unintentional) killer has gained atonement, he should never return to a position of authority that he previously held. Instead, he should be diminished in stature for his entire life, because of this great calamity that he caused.
Rotzeach uShmirat Nefesh - Chapter Seven
A person in his death throes is considered as a living person with regard to all matters. We do not tie his cheek, stuff his orifices, nor do we place a metal utensil or a utensil that cools on his navel so that his body will not bloat. We do not anoint it or wash it or place it on sand or on salt until the person dies.
One who touches him is considered as shedding blood. To what can the matter be compared? To a candle that is flickering, were a person to touch it, it will be extinguished. Similarly, anyone who closes a dying person's eyes as his soul expires is considered as shedding blood. Instead, they should wait some lest he have fainted. Similarly, we do not rend our clothes because of him, uncover our shoulders, recite eulogies, or bring a coffin or shrouds into the house until the person dies.
Avel - Chapter 4
The court is enjoined not to accept ransom from the murderer to save him from execution. Even if he gave all the money in the world, and even if the blood redeemer was willing to forgive him he should be executed.
The rationale is that the soul of the victim is not the property of the blood redeemer, but the property of the Holy One, blessed be He. And He commanded, Numbers 35:31: "Do not accept ransom for the soul of a murderer."
There is nothing, the Torah warned so strongly against as murder, as Ibid: 33 states: "Do not pollute the land in which you live, for blood will pollute the land."
When a murderer kills willfully, he should not be killed by witnesses or observers until he is brought to court and sentenced to death, as implied by Numbers 35:12 "A murderer should not be put to death until he stands before the congregation in judgment."
Rotzeach uShmirat Nefesh - Chapter One
A corpse does not impart ritual impurity until the person actually dies. Even if one's veins have been cut, or he is in his death-throes, even if his two vital signs have been slit, he does not impart ritual impurity until his soul expires, as ibid.:13 states: "The soul of a man who dies...."
Tum'at Met - Chapter 1