Commentary for Sanhedrin 145:14

ואי כתב רחמנא הני

Our Rabbis taught: He who pursues after his neighbour to slay him, he who pursues a male [for sexual abuse], or a betrothed maiden, a woman forbidden to him on pain of death at the hands of <i>Beth din</i>, or one forbidden on pain of extinction<span class="x" onmousemove="('comment',' To commit incest or adultery. ');">¹¹</span> — these are saved [from sin] at the cost of their own lives. But a High Priest in pursuit of a widow, and an ordinary priest in pursuit of a divorcee or a <i>haluzah</i>, may not be saved at the cost of their lives. If [the betrothed maiden] has been ravished previously, she may not be saved by her pursuer's death, likewise, if she can be otherwise rescued. R. Judah said: This applies also if she said [to her rescuers]. 'Let him be,' lest he slay her.<span class="x" onmousemove="('comment',' Before they reach her. ');">¹²</span> Whence do we know all this? — <i>But unto the damsel</i> na'ar[ah] <i>thou shalt do nothing: there is in the damsel no sin worthy of death</i>.<span class="x" onmousemove="('comment',' Ibid. 26. ');">¹³</span> <i>Na'ar</i> refers to a male, <i>na'arah</i> to a betrothed maiden;<span class="x" onmousemove="('comment',' The second half of the verse is superfluous, since the first half states, 'but unto the damsel thou shalt do nothing'. Hence each part thereof is separately interpreted. Though the verse as read (Kre) is na'arah, ([H] damsel). the written text (Kethib) is na'ar, ([H] a youth). Hence both the written and the read word are interpreted. ');">¹⁴</span> sin — to women forbidden on pain of extinction; death — to those forbidden on pain of death at the hands of <i>Beth din</i>.<span class="x" onmousemove="('comment',' And those deduced from the verse must be saved at the cost of their pursuer's life. ');">¹⁵</span> Why are all these needed?<span class="x" onmousemove="('comment',' Could not the Torah have taught it of one, from which the others might be deduced? ');">¹⁶</span> — They are necessary. For had the Divine Law written <i>na'ar</i> [a youth], I would have thought that he must thus be saved because it is unnatural lust; but since connection with a maiden is natural, I would think that she may not be saved thus. Whilst if <i>na'arah</i> [damsel] were written, I would think that the law applies only to her, because he destroys her virginity; but not to a youth, who is not thus injured. And had these [only] been stated,

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