EXOD454 Saving a human life is the most meritorious deed. By the same token, taking a human life is the most heinous crime [this verse]. Even a nation at war must take all possible steps to avoid the shedding of blood. According to a biblical injunction, the Jewish army must offer peace before launching an attack (Deuteronomy 28:10). In the words of Maimonides (12 cent.), one may not wage war against a nation without first offering peace, regardless of whether it is a permissive war or a war of obligation (i.e., In self-defense; Melachim 6:1). Josephus (1st cent.), a military commander in the early stages of the Jewish rebellion against Rome, wrote as follows: "When you are about to go to war… it is a right thing to make use of words to them before you come to use your weapons of war.… assure them that you do not wish to wage war, nor take from them what they have… and if they hearken, it would be proper for you to keep peace with them" (Antiq. bk 4, chap. 8:41). Josephus also reasserted the regard which Judaism has for the enemy who is killed in battle. "Let our enemies that fall in battle be also buried; nor let any dead body lie above ground, or suffer a punishment beyond what justice requires (Antiq. bk. 4, chap. 24). The moral repugnance against taking another person's life, even an enemy's, was expressed by Rabbi Yitzchak (4th-5th cent.): "Just as David was praying to God that he should not fall into the hands of Saul, he also pray that Saul should not fall into his hands" (Shochar Tov, Psalms 7:1). A defeated the enemy, who no longer poses any danger, should be accorded humane treatment. Rabbi Chamam b. Chanina (3rd century) struck a highly moral tone in the following statement: "Even though your enemy has 'risen up early' to kill you [Exodus 22:2], and [after being disarmed] he comes hungry and thirsty to your house, give him food and drink" (Midrash Proverbs 25:21).