DEUT66 We previously noted the two instances in which Judaism places limits on the moral intention: 1. One is not obligated to lay down his life for one or more other individuals. 2. One should not be generous to the point of indulgence. These limitations to arrive from the fundamental premise that one's life is not his own to do with as he sees fit. Each man' life is a gift entrusted to him by God, and he is responsible for his well-being. (The opening phrases of [this verse and of v. 15] are interpreted by the Rabbis as commandments prohibiting one from inflicting any harm upon himself. The word nefesh is understood by the Rabbis to refer not merely to the soul, but to the body. Maimonides thus interprets them in Hilkhot Rozeach chap. 11:4; that these verses were thus popularly understood, see Berakhot 32b.) Just as one has no right to assume that his life is more precious than the life of his fellow man, so he has no right to assume that his life is less precious.