EXOD443 It was taught in the school of R. Yishmael: "You shall not commit adultery"-There shall be no adultery about you, both [masturbation] by hand or by foot (Niddah 13b)

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EXOD444 It was taught: Shimon b. Tarfon says: Whence is derived the exhortation against procuring for adultery [pimping]? From "lo tinaf" -- [similar to] "lo ta'anif" ["You shall not cause to commit adultery"] (Shevuoth 47b)

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EXOD449 … lies are an abomination to any sensible person. Furthermore, true testimony enables the world to run, so false testimony is a force of destruction.

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EXOD450 [And in the second Decalogue it is written (Deuteronomy 5:17): "And you shall not testify against your neighbor vain testimony], whence we derive that "vain" and "false" were stated in one pronouncement, that which the mouth cannot utter, nor the ear hear (Yerushalmi Nedarim 3:2)

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EXOD451 See [[GEN696]] Genesis 9:5 reckoning FREUND 70-2

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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).

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EXOD457 See [[LEV576]] Leviticus 19:17 hate BLOCH 156-7

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EXOD453 It is a negative commandment to kill no living human being as Scripture says, You shall not murder [this verse]. If someone kills a human being deliberately, his execution should be by the sword [decapitation]. If he did not kill him with his own hand but only caused his death, he is not subject to execution by court verdict, but is punishable by death at Heaven's hands. If someone destroys even one living person in Jewry, it is as though he made a whole world perish. If someone closes a person's eyes at the departure of his life [instead of afterward] he thus sheds blood [by shortening the other's life, however briefly].

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EXOD452 Hashem created the world and commanded us to be fruitful and multiply so that the world is populated by human beings. He forbids us to destroy the world. Murder, in depopulating the world, destroys it.

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EXOD455 See [[DEUT293]] Deuteronomy 6:16 try DUTIES 401-5

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