סנהדרין ח׳:ז׳ - ט׳:א׳

ואלו שמצילין אותן בנפשן – that we save them from [committing] sin. בנפשן – for permission is granted to every person to kill them to save them from [committing] sin.

הרודף אחר חבירו להרגו – as it is written regarding the engaged maiden (Deuteronomy 22:26): “[But you shall do nothing to the girl. The girl did not incur the death penalty,] for this case is like that of a man attacking another and murdering him.” An analogy is made [between] the killer and the betrothed maiden. Just as the betrothed maiden is given/intended to have her purity saved by killing the rapists, so too in the case of a killer the persecuted person is given to be saved by killing the killers. And the betrothed maiden is derived from Scripture as it is written (Deuteronomy 22:27): “[He came upon her in the open;] though the engaged girl cried for help, there was no one to save her,” behold there is someone to save her, one is obligated to save her in any manner that one can save her.

ואחד הזכור – we derive it as it says in Scripture (Deuteronomy 22:26): “But you shall do nothing to the girl.” The word "נער" /”girl” is written missing a [letter] "ה"/”hei.” This is the male, and the same law applies for all though liable for extirpation and death by the Jewish court for forbidden sexual relations that we save them, as it is written (Deuteronomy 22:26): “[The girl did not] incur the death penalty…” [The word] "חטא"/”sin”/penalty – these are the ones liable for extirpation; [the word] "מות"/”death,” – these are ones liable to death by the Jewish court.

אבל הרודף אחר הבהמה – even though it is similar to incest/consanguinity.

והמחלל שבת והעובד עבודה זרה – even though that both of them deny the essence [of God].

אין מצילין אותם בנפשן – And all the more so, the rest of those who are liable to extirpation and death at the hands of the Jewish court which are not incest/consanguinity, which we do not save them (from sin) by killing them, and it is not permitted to kill them at all until they transgress a sin with witnesses [testifying] and would be liable to death by the Jewish court.

אלו הן הנשרפין. הבא על אשה ובתה – on a woman whose daughter has already married, that is his mother-in-law.

ובת כהן – and the daughter of a Kohen who ran about as a prostitute/was unchaste, [whose punishment] is by swallowing molten liquid.

יש בכלל אשה ובתה – that is to say, with a mother and her daughter, it is explicitly written "שריפה"/burning (Leviticus 20:14): “If a man marries a woman and her mother….they shall be put to the fire/"באש תשרפו" …,” and from it we derive that all of these also and it is they are [punished] by burning.

בתו – from an outraged woman, for she is not the daughter of his wife, and he is liable on her because of his wife’s daughter, but she is not his wife’s daughter.

בת בתו ובת בנו – for they were his from his being a victim of unavoidably prevented accident.

בת אשתו – whether she is his daughter or whether she is his step-daughter.

וחמותו – even though that it [the Mishnah] explicitly taught at the first section – he who has relations with a woman who has married her daughter, and it is does not come from a derivation, for since it was taught regarding these a general principle – for the mother of his mother-in-law and the mother of his father-in-law, that come from a derivation, the Mishnah also taught, by the way, regarding his mother-in-law with them.

כבש עליו – he grabbed the head of his fellow and held him firmly in the water so that he wasn’t able to raise his head.

שיסה – incite/let loose

השיך – that he held the snake in his hand and led him and the tenth of the snake reached the body of his fellow.

רבי יהודה מחייב – that he holds that the poison of the snake in its teeth stands, and since that the tenth of the snake arrived in the skin of his fellow, it is as if he had killed him, and is liable.

וחכמים פוטרין – for they hold that the snake himself vomits his poison; therefore, it was not he that killed him but rather a mere indirect effect and he is exempt. And the Halakha is according to the Sages.

ואמדוהו למיתה – but we appraise him first for life. Even to the Rabbis, he is exempt.

שרגלים לדבר – that he didn’t die on account of that wound.