EXOD970 [Regarding the decision of Mattathias and his followers to defend themselves on Shabbat; see First Book of Maccabees] While Mattathias and his followers apparently sought no biblical sanction for their decision to violate the Sabbath, later generations did seek such sanction. Was it possible to assume that so important a matter as permitting the violation of the Sabbath in even a doubtful situation should not somehow be at least indicated in the Torah? The Mekhilta [Mekhilta d'Rabbi Shimon bar Yohai, on Ki Tisa 31:13. Also in Mekhilta d'Rabbi Yishmael] relates that "Rabbi Yishmael, Rabbi Akiba, Rabbi Elazar ben Azariah, and others were once walking together when the question was asked, Whence do we derive the right to violate the Sabbath in order to save human life?" Note that the question is not whether it is or is not permissible to violate the Sabbath in such a situation. The right is assumed. The discussion is devoted merely to finding Biblical warrant for what was obviously the universal practice. Rabbi Yishamel, Rabbi Elazar, and Rabbi Akiba all offer biblical laws upon which, by the principle of kal vahomer, they base their biblical validation of the practice. Rabbi Yose Hagalili bases it upon the apparently superfluous akh [this verse], which is taken to imply that there are occasions when you may violate the Sabbath, and those are presumably when life is in danger. Rabbi Simeon ben Menasya bases it up on the word lakhem "to you" (ibid. v. 14) taking it to indicate that "the Sabbath mesurah--is placed in your charge-and not you in the charge of the Sabbath." Rabbi Nathan validates the practice by interpreting the statement "The children of Israel shall observe the Sabbath" (ibid. v. 16) to imply "you violate one Sabbath on his (that is, the endangered person's) account, so that he may then observe many Sabbaths."