Can a person sacrifice his life in place of his friend’s one?

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The legend you mentioned appears in various books of our sages, although not in the Talmud or in the accepted Midrashim that we have, but in obscure Midrashim of unknown origin and also in the books of our later sages. (acharonim).

When examining the sources, it is proven that it happened with two people who are not of Jewish origin, and indeed, some doubt whether anyone should sacrifice their life for the life of a friend. And some have gone so far as to claim that, since such a level of self-sacrifice for a friend does not exist among non-Jews, this legend is fabricated and unfounded. However, it seems that there is really no reason to dismiss this wonderful legend, and there is also room to uphold it in the halachic sense, in the specific case described in the legend. (conforme sera posteriormente apresentado). Many also believe that when a person sacrifices themselves to save someone who is a highly esteemed scholar who will enlighten the eyes of Israel with their teachings, this is permitted and desirable. However, there are those who disagree and believe that, in any case, a person should not give their life for another.

It should also be noted that, to save many, a person can sacrifice their life. However, the definition is not clear about what constitutes “many,” whether it is enough for two people against one, or if it needs to be a large crowd.

I would like to add that, during the defensive battle against the surprise invasion by Hamas to massacre Israeli citizens two months ago, we heard heroic stories of people who risked their lives to save more and more individuals. For example, Sergeant Anar Shapira, may his memory be blessed, bravely stood at the entrance of the fortified room against dozens of terrorists while many young people were behind him with their hands on their heads. With his hands uncovered, he picked up the grenades and threw them back at the terrorists, launching seven grenades until the eighth grenade hit him and severely injured him. He ended up dying from his injuries while lying on the ground, but he saved many and became a hero of Israel. This act is worthy of all appreciation, especially because in this situation defined as war, the rules change and the approach to preventing personal risks is different. As explained in the Chidushei HaGriz of Brisk (Parashat Beshalach), the entire issue of fighting in battle is a struggle for contact in which the fighter risks his life. This was further detailed in the responsa of Tzitz Eliezer (Part 13, Section 100), where it is stated that in war, the principle of “and you shall live by them” does not apply.

And another point should be added here, as explained by halachic authorities (see Tzitz Eliezer, Vol. 8, § 17, § 5; Vol. 5, § 57; Shevet Levi, Vol. 8, § 171, Note 7), that one whose obligation is to rescue and extract is not exempt from this even in a dangerous situation, and this does not only refer to a combat soldier, but also to a paramedic, doctor, or fire and rescue team, and so on. [In fact, this does not apply to the case of Aner Shapira mentioned above, because he was not in the midst of his duty, but on vacation, even though the issue of the general situation being similar to a war was relevant there].

In prayer for good news and peaceful days

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