Entering danger to help save the life of another:^[1]

Some Poskim[2] rule that it is forbidden for one to put his life in even questionable danger in order to save his friend from even certain death.[3] Other Poskim[4], however, rule that one is obligated to enter himself into questionable danger in order to help save his friend from definite death. Practically, Safek Nefashos Lehakel.[5] [In all cases one must heavily measure this matter to determine if in truth he is in questionable danger if he tries to save him.[6]]

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[1] See Smeh C.M. 426:2; Imrei Yaakov 10 Likkutim 10

[2] Admur 329:8 “Although every individual is obligated to even desecrate Shabbos in order to save the life of another Jew, even if there is doubt as to whether they will be saved, nevertheless, if there is danger [involved in trying to save the Jew] one may not endanger himself in order to save his friend because [in the meantime] he is not within the range of danger. [This applies] even if one is witnessing the death of his friend and even if his danger [in trying to save him] is doubtful while his friend’s is certain, nevertheless [he is not to put himself in danger to save him].”; 2^nd opinion in Admur Choshen Mishpat Hilchos Nizkeiy Haguf Vihanefesh Halacha 7 in parentheses; Issur Viheter 59:38; Elya Zuta 329:4; Smeh C.M. 426:2 based on omission of all Rishonim and Poskim [Rif, Rambam, etc.]; Agudas Eizov brought in Pischeiy Teshuvah C.M. 426, as the Bavli argues on the Yerushalmi in this; Radbaz 3:627, brought in Pischeiy Teshuvah C.M. 426; M”B 329:19

[3] The reason: The reason for this is as the verse states, “You shall live by them” and not that one should come into doubt of death through fulfilling the Mitzvah of “Do not stand by the blood of your friend.” [Admur ibid]

[4] 1^st opinion in Admur Choshen Mishpat Hilchos Nizkeiy Haguf Vihanefesh Halacha 7 “One who sees a friend drowning in the sea or that murderers are coming upon him and he is able to personally save him or to hire someone to help save him, then he is obligated to trouble himself to hire others to save him, and he then returns and collects the money from the victim if the victim has the money, and if not then he may not refrain from [paying to help save him], and if he does refrain from doing so then he transgresses the command of “do not idle while your friends blood is being spilled. Even to enter oneself into a questionable case of danger there are opinions who say that one must do in order to help save his friend from definite death.” [Omitted from Admur Hilchos Shabbos ibid; This difference of ruling as well as the parentheses given by Admur in Nizkeiy Haguf is discussed by the Rebbe in Likkutei Sichos 28 p. 153 footnote 19. The Rebbe does not give any concluding stance on this subject.]; Hagahos Maimanis Rotzeiach 1:14 in name of Yerushalmi; Radbaz Leshonos Harambam 1582; Smeh C.M. 426:2 based on Yerushalmi.

[5] Conclusion of Admur in Choshen Mishpat Hilchos Nizkeiy Haguf Vihanefesh Halacha 7 in parentheses

[6] Choshen Mishpat 426:2; M”B 328:19; Shevet Halevi 8:87; See Piskeiy Teshuvos 329:9