יְלַמְּדֵנוּ רַבֵּנוּ, מִי שֶׁהוּא נִרְדָּף מִן הַגַּיִס וּמִן הַלִּסְטִים, מַהוּ שֶׁיְּחַלֵּל אֶת הַשַּׁבָּת. כָּךְ שָׁנוּ רַבּוֹתֵינוּ, הַנִּרְדָּף מִן הַגַּיִס וּמִן הַלִּסְטִים, מְחַלֵּל אֶת הַשַּׁבָּת וּמַצִּיל אֶת נַפְשׁוֹ. שֶׁכֵּן אָנוּ מוֹצְאִין בְּדָוִד כְּשֶׁבִּקֵּשׁ שָׁאוּל לְהָרְגוֹ, בָּרַח וְנִמְלַט. אָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לַבְּרָכָה, מַעֲשֶׂה שֶׁבָּאוּ כְּתָבִים רָעִים מִן הַמַּלְכוּת לִגְדוֹלֵי צִפּוֹרֵי בְּשַׁבָּת. בָּאוּ וְשָׁאֲלוּ אֶת רַבִּי אֶלְעָזָר בֶּן פַּרְטָא, אָמְרוּ לוֹ: כְּתָבִים רָעִים בָּאוּ אֵלֵינוּ מִן הַמַּלְכוּת, מָה אַתָּה אוֹמֵר, נִבְרַח. וְהָיָה מִתְיָרֵא לוֹמַר לָהֶם בִּרְחוּ. אָמַר לָהֶם בָּרֶמֶז, וְלִי אַתֶּם שׁוֹאֲלִים, לְכוּ וְשָׁאֲלוּ אֶת יַעֲקֹב וְאֶת מֹשֶׁה וְאֶת דָּוִד. בְּיַעֲקֹב כְּתִיב: וְיִבְרַח יַעֲקֹב שְׂדֵה אֲרָם (הושע יב, יג). בְּמֹשֶׁה כְּתִיב: וְיִבְרַח מֹשֶׁה מִפְּנֵי פַּרְעֹה (שמות ב, טו). בְּדָוִד כְּתִיב: וְדָוִד נָס וַיִּמָּלֵט (ש״א יט, י). וְכֵן הוּא אוֹמֵר, לֵךְ עַמִּי בֹּא בַחֲדָרֶיךָ וּסְגֹר דְּלָתֶּךָ בַּעֲדֶךָ וְגוֹ' (ישעיה כו, כ). וּמִנַּיִן שֶׁפִּקּוּחַ נֶפֶשׁ דּוֹחֶה אֶת הַשַּׁבָּת. דִּכְתִיב: וּשְׁמַרְתֶּם אֶת חֻקֹּתַי וְאֶת מִשְׁפָּטַי אֲשֶׁר יַעֲשֶׂה אוֹתָם הָאָדָם וָחַי בָּהֶם (ויקרא יח, ה), וְלֹא שֶׁיָּמוּת בָּהֶם. וּכְתִיב בְּמִילָה, וּבַיּוֹם הַשְּׁמִינִי יִמּוֹל וְגוֹ' (שם יב, ג). יִמּוֹל, וַאֲפִלּוּ בְּשַׁבָּת. וַהֲלֹא דְּבָרִים קַל וָחֹמֶר. וּמַה מִּלָּה שֶׁהִיא אֶחָד מִמָּאתַיִם וְאַרְבָּעִים וּשְׁמוֹנֶה אֵיבָרִים שֶׁבָּאָדָם, דּוֹחֶה אֶת הַשַּׁבָּת. כָּל גּוּפוֹ שֶׁל אָדָם, עַל אַחַת כַּמָּה וְכַמָּה. אָמַר לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא לְיִשְׂרָאֵל, בָּנַי, הִזָּהֲרוּ בְּמִצְוֹתַי וְשִׁמְרוּ אֶת הַתּוֹרָה, וּרְאוּ כַּמָּה נִסִּים וְנִפְלָאוֹת עָשִׂיתִי לָכֶם מִשָּׁעָה שֶׁיְּצָאתֶם מִמִּצְרַיִם וְהִפַּלְתִּי שׂוֹנְאֵיכֶם וְהֶעֱבַרְתִּי אֶתְכֶם בַּיָּם וְהִפַּלְתִּי פַּחַד וּרְעָדָה בְּאוֹיְבֵיכֶם, שֶׁנֶּאֱמַר: אָז נִבְהֲלוּ אַלּוּפֵי אֱדוֹם וְגוֹ' (שמות טו, טו), וְהִשְׁמַדְתִּי אֶת הָאֱמוֹרִי וְסִיחוֹן וְעוֹג. וְכָל אַרְבָּעִים שָׁנָה שֶׁהֱיִיתֶם בַּמִּדְבָּר, לֹא הֵנַחְתִּי אֶתְכֶם אֲפִלּוּ שָׁעָה אַחַת. כַּמָּה שׂוֹנְאִים בָּאוּ עֲלֵיכֶם וְלֹא הֵנַחְתִּי אֶתְכֶם לִבְרֹחַ. וְכַמָּה נְחָשִׁים וְעַקְרַבִּים הָרַגְתִּי מִפְּנֵיכֶם, שֶׁנֶּאֱמַר: הַמּוֹלִיכְךָ בַּמִּדְבָּר הַגָּדוֹל וְהַנּוֹרָא נָחָשׁ שָׂרָף וְעַקְרָב (דברים ח, טו), וְלֹא הֵנַחְתִּי אוֹתָם לְהַזִּיק אֶתְכֶם. לְפִיכָךְ אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא לְמֹשֶׁה, כְּתֹב אֶת הַמַּסָּעוֹת שֶׁנָּסְעוּ יִשְׂרָאֵל בַּמִּדְבָּר, כְּדֵי שֶׁיֵּדְעוּ כַּמָּה נִסִּים עָשִׂיתִי עִמָּהֶם בְּכָל מַסָּע וּמַסָּע. מִנַּיִן, מִמַּה שֶּׁקָּרְאוּ בָּעִנְיָן אֵלֶּה מַסְעֵי בְּנֵי יִשְׂרָאֵל וַיִּכְתֹּב מֹשֶׁה אֶת מוֹצָאֵיהֶם לְמַסְעֵיהֶם עַל פִּי ה'. Let our master instruct us: When a person is being pursued by troops and brigands,1Gk.: lestai. is it permissible for such a one to profane the Sabbath? Thus have our masters taught: When a person is being pursued by troops and brigands, such a one does profane the Sabbath to save his life.2Numb. R. 23:1; see RH 2:5; ‘Eruv 45a; Ta‘an. 14a. We therefore find in the case of David, that when Saul sought to kill him, he fled from him and was saved.3According to Men. 95b, David’s eating of the consecrated bread (I Sam. 21:7) on the day of his flight (vs. 11) took place on the Sabbath. Our masters have said, “There is a story about a time when evil documents came from the empire for the leading citizens of SepphorIs on the Sabbath. [The citizens] came to R. Eliezer ben Parta [and] said to him, ‘Evil documents have come to us from the empire. What do you say? Shall we flee?’ Since he was afraid to tell them to flee, he said to them. ‘Are you asking me? Go and ask Jacob, Moses, and David.’” With reference to Jacob, it is written (in Hos. 12:13), “Then Jacob fled.” With reference to Moses, it is written (in Exod. 2:15), “but Moses fled from Pharaoh.” With reference to David, it is written (in I Sam. 19:18) “Now David fled and escaped.” It also says (in Is. 26:20), “Go, My people, enter your chambers […].” But where is it shown that the saving of life overrides the Sabbath? Where it is written (in Lev. 18:5), “You shall keep My statutes and ordinances, for it is through performing them that a person shall live,” and not that he die through them. It is also written, with reference to circumcision (in Lev. 12:3), “And on the eighth day the flesh of his foreskin shall be circumcised.” It shall be circumcised, and even on the Sabbath. Now are not [these] words [an a fortiori argument] qal wahomer? If circumcision, which concerns [but] one out of the 248 [human] members, overrides the Sabbath, how much the more in the case of the whole body. The Holy One, blessed be He, said to Israel, “My children, be mindful of My ordinances and keep the Torah, for how many miracles and wonders have I done for you from the day that you went forth from Egypt! I cast down those who hated you, I had you pass through the sea, I cast fear and trembling on your enemies, as stated (in Exod. 15:15), ‘Then were the chiefs of Edom bewildered....’ I destroyed the Amorites [along with] Sihon and Og, and during the whole forty years that you were in the wilderness I did not forsake you for even a single hour. Moreover, how many snakes and scorpions did I exterminate for your sake, as stated (in Deut. 8:15), ‘(God) who led you through the great and terrible wilderness with its fiery serpents and scorpions,’ and I did not let them hurt you.” Therefore, the Holy One, blessed be He, said to Moses, “Write down the stages by which Israel journeyed in the wilderness, so that they will know how many miracles I performed for them during each and every stage.” Where is it shown? From what they read on the matter (in Numb. 33:1-2), “These are the stages [by which] the Children of Israel [went forth from the land of Egypt]…. And Moses wrote down their starting points, stage by stage, according to the command of the Lord.”