Saving a Life Overrides the Sabbath

Rabbi Yishmael, Rabbi Akiva, Rabbi Elazar ben Azaryah, and Rabbi Yose the Galilean were once walking on the road, and Levi the arranger and Rabbi Yishmael the son of Rabbi Elazar ben Azaryah were walking behind them. This question was asked before them: From where do we know that saving a life overrides the Sabbath? Rabbi Yishmael answered and said: "If the thief is found breaking in and is struck so that he dies" (Exodus 22:1) - if this one, where there is doubt whether he came over property or came over lives, and bloodshed defiles the land and causes the Divine Presence to depart from Israel, yet permission was given to save oneself at the cost of his life, then how much more so does saving a life override the Sabbath. Rabbi Akiva answered and said: "from My altar you shall take him to die" - from My altar, but not from upon My altar; and they taught this only with regard to putting to death, but to keep alive, one may take him even from upon My altar; and if this one, where there is doubt whether there is substance to the accusation against him, and yet the service overrides the Sabbath, how much more so does saving a life override the Sabbath. Rabbi Elazar answered and said: if circumcision, which repairs one of a person's limbs, overrides the Sabbath, how much more so does saving his entire body override the Sabbath. Rabbi Yose the Galilean says: "only you shall keep My Sabbaths" (Exodus 31:13) - I might think for all; Scripture says "only," it made a distinction. Rabbi Yonatan ben Yosef says: "for it is holy to you" - it is handed over into your hands, and you are not handed over into its hands. Rabbi Shimon ben Menasya says: "to keep the Sabbath for your generations" (Exodus 31:16) - the Torah said: profane one Sabbath on his behalf so that he may keep many Sabbaths. Rav Yehudah said in the name of Shmuel: had I been there I would have said something better than all of them: "which a man shall do and live by them" (Leviticus 18:5) - and not that he should die by them. Rava said: all of them have a refutation except for the teaching of Rav Yehudah in the name of Shmuel, which has no refutation. As for Rabbi Yishmael's, perhaps it is as Rabbah said: what is the reason for the law of the burglar? There is a presumption that a man does not restrain himself over his money, and this thief knows the owner will stand against him and has resolved, if he stands against me I will kill him, and the Torah said: if one comes to kill you, rise early to kill him first. So we have found this where the danger is certain; where it is only a doubt, from where? As for Rabbi Akiva's, perhaps it is as Abaye said: we hand the accused over to a pair of rabbis to learn whether there is substance to his words; if there is, we put him to death, and if not, we do not. So again we have found certainty; where it is doubt, from where? But Shmuel's teaching certainly has no refutation. This is what people say: better one sharp pepper than a whole basketful of pumpkins.