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This question is highly interesting and lead to halachical reflection about several dinim in Mishna and Gemara.

1. Rodef: Torah allow and command to kill someone who is about to murder someone else.
2. The rule of rodef applies even if the killer is not responsible for this action (e. g. a child).
3. In certain situation, there is a choice to give to the murder one person or several persons.
4. In certain situations, a man need to be killed to avoid delivering someone to death.

Let's examine some sources.

1. Mishna Sanhedrin 8, 7: we need to save somebody life by killing his chaser.
2. Gemara Sanhedrin 72b: R' Huna said: A minor in pursuit may be slain to save the pursued.
3. If each side presents a danger for the other, Mishna Ohalot, 7, 6, concerning a dangerous childbirth: Once his head has come forth, he may not be harmed, because one life may not be taken to save another.
4. Mishna Terumot 8, 12: Women, who are told by gentiles "Give us one of you to defile. If not, we will defile all of you," they should allow themselves all to be defiled rather than give over a single soul of Israel to.
5. Tosefta Terumot 7, 23: A group of Jews who was told by gentiles "Give us one of you to kill. If not, we will kill all of you," they should allow themselves all to be killed rather than give over a single soul to. Rabbi Yehuda described the case: He is protected in a close room and they are outside. But if he an them are in the same room, they must to surrender him because he will be killed in both cases. So says the book of Samuel "Then the woman went to all the people in her wisdom. And they cut off the head of Sheba the son of Bichri, and threw it out to Joab." The wisdom was to say "In one case he is killed and you are killed, you can surrender him to kill and you will not be killed. But Rabbi Shim'on's does'nt agree and think that they surrend him because he was already sentenced to death (This is treated in Talmud Yerushalmi)

This question is highly interesting and leads to halachical study about several dinim in Mishna and Gemara.

1. Rodef: Torah allows and commands to kill someone who is about to murder someone else.
2. The rule of rodef applies even if the killer is not responsible for this action (e. g. a child).
3. In certain situation, there is a choice to deliver it to the murder one specific person only or several persons.
4. In certain situations, a man needs to be killed to avoid delivering someone to death.

Let's examine some sources.

1. Mishna Sanhedrin 8, 7: we need to save somebody life by killing his chaser.
2. Gemara Sanhedrin 72b: R' Huna said: A minor in pursuit may be slain to save the pursued.
3. If each side presents a danger for the other, Mishna Ohalot, 7, 6, concerning a dangerous childbirth: Once his head has come forth, he may not be harmed, because one life may not be taken to save another.
4. Mishna Terumot 8, 12: Women, who are told by gentiles "Give us one of you to defile. If not, we will defile all of you," they should allow themselves all to be defiled rather than give over a single soul of Israel to.
5. Tosefta Terumot 7, 23: A group of Jews who was told by gentiles "Give us one of you to kill. If not, we will kill all of you," they should allow themselves all to be killed rather than give over a single soul to. Rabbi Yehuda described the case: He is protected in a close room and they are outside. But if he an them are in the same room, they must to surrender him because he will be killed in both cases. So says the book of Samuel "Then the woman went to all the people in her wisdom. And they cut off the head of Sheba the son of Bichri, and threw it out to Joab." The wisdom was to say "In one case he is killed and you are killed, you can surrender him to kill and you will not be killed. But Rabbi Shim'on's does'nt agree and think that they surrend him because he was already sentenced to death (This is treated in Talmud Yerushalmi)

This question is highly interesting and lead to halachical reflection about several dinim in Mishna and Gemara.

1. Rodef: Torah allow and command to kill someone who is about to murder someone else.
2. The rule of rodef applies even if the killer is not responsible for this action.
3. In certain situation, there is a choice to give to the murder one person or several persons.
4. In certain situations, a man need to be killed to avoid delivering someone to death.

Let's examine some sources.

1. Mishna Sanhedrin 8, 7: we need to save somebody life by killing his chaser.
2. Gemara Sanhedrin 72b: R' Huna said: A minor in pursuit may be slain to save the pursued.
3. If each side presents a danger for the other, Mishna Ohalot, 7, 6, concerning a dangerous childbirth: Once his head has come forth, he may not be harmed, because one life may not be taken to save another.
4. Mishna Terumot 8, 12: Women, who are told by gentiles "Give us one of you to defile. If not, we will defile all of you," they should allow themselves all to be defiled rather than give over a single soul of Israel to.
5. Tosefta Terumot 7, 23: A group of Jews who was told by gentiles "Give us one of you to kill. If not, we will kill all of you," they should allow themselves all to be killed rather than give over a single soul to. Rabbi Yehuda described the case: He is protected in a close room and they are outside. But if he an them are in the same room, they must to surrender him because he will be killed in both cases. So says the book of Samuel "Then the woman went to all the people in her wisdom. And they cut off the head of Sheba the son of Bichri, and threw it out to Joab." The wisdom was to say "In one case he is killed and you are killed, you can surrender him to kill and you will not be killed. But Rabbi Shim'on's does'nt agree and think that they surrend him because he was already sentenced to death (This is treated in Talmud Yerushalmi)

This question is highly interesting and lead to halachical reflection about several dinim in Mishna and Gemara.

1. Rodef: Torah allow and command to kill someone who is about to murder someone else.
2. The rule of rodef applies even if the killer is not responsible for this action (e. g. a child).
3. In certain situation, there is a choice to give to the murder one person or several persons.
4. In certain situations, a man need to be killed to avoid delivering someone to death.

Let's examine some sources.

1. Mishna Sanhedrin 8, 7: we need to save somebody life by killing his chaser.
2. Gemara Sanhedrin 72b: R' Huna said: A minor in pursuit may be slain to save the pursued.
3. If each side presents a danger for the other, Mishna Ohalot, 7, 6, concerning a dangerous childbirth: Once his head has come forth, he may not be harmed, because one life may not be taken to save another.
4. Mishna Terumot 8, 12: Women, who are told by gentiles "Give us one of you to defile. If not, we will defile all of you," they should allow themselves all to be defiled rather than give over a single soul of Israel to.
5. Tosefta Terumot 7, 23: A group of Jews who was told by gentiles "Give us one of you to kill. If not, we will kill all of you," they should allow themselves all to be killed rather than give over a single soul to. Rabbi Yehuda described the case: He is protected in a close room and they are outside. But if he an them are in the same room, they must to surrender him because he will be killed in both cases. So says the book of Samuel "Then the woman went to all the people in her wisdom. And they cut off the head of Sheba the son of Bichri, and threw it out to Joab." The wisdom was to say "In one case he is killed and you are killed, you can surrender him to kill and you will not be killed. But Rabbi Shim'on's does'nt agree and think that they surrend him because he was already sentenced to death (This is treated in Talmud Yerushalmi)