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considered one of piku’ach nefesh, and other people may
not violate Torah prohibitions in order to save him [with
the exception of the Maharil Diskin’s view – his comments
leave open the possibility that it is considered piku’ach
nefesh.]
2. In the case of the woman who threatened suicide it is
therefore logical that prohibitions should not be violated in
order to save her, for her concerns regarding imprisonment
were not prompted by embarrassment but by the difficult
conditions there. [However, we will later consider whether
issuing the false documents she requested involves trans-
gressing any actual Torah prohibition.]
3. Regarding the bank clerk who wanted to commit suicide
because of his great embarrassment however, it may be
permitted to violate prohibitions in order to save him, for
he was possibly deprived of the ability to make a conscious
choice, compelled on his present course as he was by his
melancholy and shame. [However, we still need to consider
whether the prohibition of stealing is set aside, as follows.]

The second point – are stealing and robbery allowed in order to
avoid piku’ach nefesh?

The Binyan Tzion (164) writes that David Hamelech was uncertain
about this law [according to Rashi’s understanding of the gemara, as
will be explained,] and he put the question to the Sanhedrin. It is
written, “David desired and said, ‘Who will give me a drink of water
[i.e. Torah] from the well of Beis Lechem, which is by the gate [i.e. the
Sanhedrin]? The three warriors broke into the Philistine encampment
and drew water from the well of Beis Lechem that was by the gate
and brought it to David” (Shmuel II 23:15-16). The gemara explains
(Bava Kama 60b) that David Hamelech wanted to ask the Sanhedrin
whether it was permitted to burn down haystacks owned by Jews,
where Philistines were hiding? The crux of his question was, “Is one
allowed to use another person’s money [or belongings] in order to
save himself?” The Sanhedrin’s response was. “Although it is forbid-

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