The obligation to guard one’s Health and physical safety-The verses in Scripture

There are various verses in scripture which speak of the idea of guarding one’s life. Some of these verses are interpreted to refer to other matters, and not to actual danger of life, while others are taken literally, as explained in Halacha 2. The following is a list of verses and their interpretation. 

1. Bereishis 9:5 “Veach Es Dimchem Lenafshoseichem Edrosh/I will demand your blood from you” From this verse we learn the prohibition against committing suicide.[2] It is debated amongst Poskim as to whether this command includes also a requirement to guard one’s life from dangers, and hence one who enters himself to a dangerous situation transgresses this command.[3] Some Poskim[4] learn that the verse [Bereishis 9:5] of Veach Es Dimchem Lenafshoseichem Edrosh, speaking against Bnei Noach committing suicide, includes also a requirement to guard one’s life from dangers, and hence one who enters himself to a dangerous situation transgresses this command. However, this verse is omitted from most Poskim [including Admur, the Michaber and Rambam], as a source for the obligation to guard one’s health and only the verse of “Hishamer” is recorded. The reason for this because the simple meaning of this verse refers to the actual intentional commitment of suicide and not to simply endangering oneself.[5] However, seemingly the prohibition for one to intentionally injure his body through hitting it or fasting seemingly derives from this verse.[6] However, some Poskim[7] learn also this prohibition against self-affliction from the previous verse of “Hishamer”
2. Devarim 4:9: “Hishamer Lecha Ushemor Nafshecha Meod/guard yourselves and guard your soul very much.” From this verse we learn that there is a positive command for one to remove and guard himself from any matter which poses potential danger of life.[8] There is a debate in the Poskim as to whether this teaching is the Biblical[9] or merely Rabbinical[10] interpretation of the verse, and majority of Poskim side that it is Biblical.
3. Devarim 4:15: “Vinishmartem Meod Lenafshoseichem” The Poskim debate the meaning of this verse. Some Poskim[11] rule that the verse [Devarim 4:15] of Vinishmartem Meod Lenafshoseichem refers to the guarding of one’s life from dangers, and hence one who enters himself to a dangerous situation transgresses this command. However, this verse is omitted from most Poskim [including Admur, the Michaber and Rambam], as a source for the obligation to guard one’s health and only the previous verse of “Hishamer” is recorded. The reason for this because the simple meaning of this verse refers to guarding the Mitzvos, and not to matters of health.[12]
4. Devarim 20:19:[13] “Bal Tashchis/Do not destroy” Some Poskim[14] rule that this prohibition applies likewise against destroying the body, and not just against destroying property or food. From other Poskim[15], however, it is evident that this prohibition only applies to objects and not to the human body.
5. Devarim 22:8: “Veasisa Meakeh Legagecha/Make a fence for your roof” From this verse we learn that there is a positive command to put up a fence to one’s roof. The majority of Poskim imply that this positive command to make a fence does not also apply to other matters of danger.[16]
6. Devarim 22:8: “Lo Sasim Damim Biveisecha/Do not place blood in your home.” [17] From this verse we learn that there is a negative command against causing blood to spill in one’s home by leaving a matter of danger in its vicinity.

[1] See in length Encyclopedia Hilchatit Refuit Erech Berius Vol. 2 p. 331

[2] Rambam Hilchos Rotzeiach chapter 2 Halacha 2-4; Gemara Bava Kama 91b; Shach 345:1; See Encyclopedia Talmudit Erech “Miabeid Atzmo Ladaas” Vol. 38; Encyclopedia Hilchatit Refuit Erech Vol. 2 “Ibud atzmo Ladas”

[3] See Encyclopedia Talmudit Erech “Miabeid Atzmo Ladaas” Vol. 38

[4] Sefer Chassidim 675; Levush Y.D. 116:1; Shoel Umeishiv Tinyana 3:122; Aruch Hashulchan Y.D. 116:1; See Encyclopedia Talmudit Erech “Miabeid Atzmo Ladaas” Vol. 38

[5] Shem Aryeh Y.D. 27 based on Bava Kama 91b; Peri Chadash in Mayim Chaim on Shavuos 36

[6] See Admur Hilchos Nizkeiy Guf Vinefesh Halacha 4; Torah Temima on verse ibid; See Halacha 3

[7] Binyan Yehoshua on Avos Rebbe Nasan 3:4; Urim vetumim 27:1; Aruch Hashulchan C.M. 420:43’ Kuntrus Likkutei Imrim 13 of Chofetz Chaim

[8] Admur Shemiras Guf Vinefesh Halacha 3; Michaber 427:8; Rambam Rotzeiach 11:3; Levush Ir Shushan C.M. 426:11 [Unlike Levush Y.D. 116:1-See Darkei Teshuvah 116:57]; See Brachos 32b and Maharsha there; Shavuos 36a; See Minchas Chinuch Mitzvah 546; Sefer Chassidim 1551;  Imreiy Yaakov 10:11; All Poskim in next footnote.

[9] Implication of Admur ibid; Michaber ibid; Rambam ibid; Levush C.M. 426:11; Tevuos Shur 13:2; P”M O.C. 4 A”A 2; Y.D. 97 S.D. 3; Noda Beyehuda Tinyana Y.D. 10; Chidushei Chasam Sofer Avoda Zara 30a; Minchas Chinuch Mitzvah 546; Chochmas Adam 68:4; Chayeh Adam 15:24;  Shoel Umeishiv Tinyana 3:122; Aruch Hashulchan C.M. 427:8; Marcheshes 20; Mishmeres Shalom 108; Beis Yehuda Y.D. 25; Zivcheiy Tzedek Y.D. 116:4; Avnei Tzedek Y.D. 49

[10] Other opinions-This command is merely Rabbinical: Elsewhere we find that this verse does not refer at all to the guarding of one’s health or safety, and is rather a warning in Scripture against forgetting Torah learning. [See Admur Hilchos Talmud Torah 2:4; Levush Y.D. 116:1; Mishneh Avos 3:8; Menachos 99b] Accordingly, some authorities rule that the use of this verse as a safety precaution is merely Rabbinical and that the verse is a mere Asmachta. [Possible implication of Michaber ibid who rules a transgressor only gets Makas Mardus;  Levush Y.D. 116:1 writes it is Rabbinical; Beir Hagoleh C.M. 427 Ayin leaves this matter in question; Shivim Temarim Ayin Daled 1, 4 writes that it is merely Rabbinical and that the verse is a mere Asmachta; Rabbeinu Yerucham  Nesiv 15:30; Semak 171; Divrei Malkiel 4:62; See Minchas Chinuch Mitzvah 546; Shemiras Hanefesh Kehilchasa Chapter p. 19; Shemiras Haguf Vihanefesh [Lerner] Mavo Chapter 1]

[11] Rashbatz in Zohar Harakia 118; Noda Beyehuda Tinyana Y.D. 10; Kitzur SHU”A 32:1; See Brachos 32b where this verse is mentioned by the demon to a Chassid Echad who was not careful in his safety; See Tosafos Shavuos 36a; Shemiras Hanefesh Kehilchasa Chapter 1:1 footnote 3.

[12] Levush Y.D. 116:1

[13] See in length Encyclopedia Hilchatit Refuit Erech Berius Vol. 2 p. 349

[14] See Shabbos 129a and 140b; Rif Shabbos 129b; Rosh Shabbos 18:5; Semak 175; Shaarei Teshuvah 3:82; Sefer Chassidim 1014; Possible implication of Admur Shemiras Guf Vinefesh Halacha 14 who compares the two matters, however, see Likkutei Sichos Vol. 34 p. 107 footnote 15 that the comparison is only regarding the level of care that must be shown, and not regarding the prohibition

[15] Setimas Kol Haposkim, including Rambam, Michaber, and Admur who mention other verses for the source of the obligation of Shemiras Haguf and explicitly relate Bal Tashchis to objects.

[16] Does the positive command to make a fence also apply to all matters of danger? From Admur and Poskim ibid it is implied that the positive command to make a fence only applies by a fence. However, see Shemiras Hanefesh Kehilchasa Chapter 1 p. 8 for different opinions on this matter.

^[17] Admur Shemiras Guf Vinefesh Halacha 3; Michaber C.M. 427:7; Rambam Rotzeiach 11:4; Sifri Ki Seitzei; See Shemiras Hanefesh Kehilchasa Chapter 1:3 p. 12