In all religions, as well as in many non-religious movements, martyrdom is regarded as the supreme act of devotion. A doctrine that claims ultimate truth must also be able to claim the ultimate sacrifice. However, the terms on which the sacrifice is demanded—and accepted—vary radically, and in this variation is displayed the uniqueness of each doctrine.
Modem extremist nationalism, for instance, sets no terms outside political expediency: its martyrdom is the blind sacrifice of robots bound by geography to the fortunes of their political leaders: “theirs not to reason why.” Christian martyrdom has its own distinctive coloration, derived from its depreciation of this-worldly things: to die for one’s faith is to escape from the bondage of the suffering flesh into an eternity of bliss—it is an opportunity, an unmixed blessing.
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Jewish martyrdom is much more complicated. This is in part the result of historical experience. Having known martyrdom on a scale and with a relentlessness that is unparalleled, Jews have tried to contain its emotional aspects within bounds (without weakening its tragic sublimity) lest it unduly encourage suicidal self-sacrifice and threaten the survival of the group. At the same time, the Judaic concept of Torah (law) as both divine commandment and everyday human practice has tended to emphasize the rule of reason as well as the (never doubted) rule of the Absolute. Just what, in specific circumstances, is to be man’s relationship to his life and his death is deemed too important—both for God and man—to be left to the enthusiastic decision of the individual.
The following excerpt from Maimonides’ Mishnah Torah exemplifies the scrupulousness with which traditional Jewish thought approaches the problem of martyrdom. Living in North Africa in the last half of the 12th century, Maimonides experienced persecution at first hand; and as the foremost Jewish thinker of his era, he was called on by Jews of all lands, time and again, for counsel and guidance.
This elucidation of the laws governing martyrdom, with their practical reference and sober tone, may give some indication as to why his counsel was so highly revered.
These passages were translated by Shlomo Katz, who took his text from S. Niger’s Kidush Hashem, an anthology of the literature of martyrdom.—Ed.
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The entire House of Israel is commanded to sanctify the Great Name, for it is written: I will be sanctified among the children of Israel; and they are warned not to desecrate it, for it is written: You should not desecrate my holy name.
What does this mean? If a kuthi(unbeliever) will arise and force a Jew to break one of the commandments of the Torah on pain of death, he should break the commandment and not be killed, for it is said of the commandments, if a man abide by them he shall live. He shall live by them and not die through them. If he dies rather than break them, he is guilty for his soul.
When does this apply? When all the commandments are at stake, excepting idol-worshiping, adultery, and murder. Where these three prohibitions are concerned, if a Jew is told, break one of them or else you will be killed, it is best he should permit himself to be killed and not transgress. When does the preceding rule apply? If the kuthi wishes to gain personal advantage. For instance, he compels the Jew to build a house for him on the Sabbath, or cook his food [on the Sabbath] or similar acts.
But if his [the kuthi’s] intention is merely to force the Jew to transgress the commandments?
If the Jew is alone and not in the presence of ten other Jews, then he should transgress and not be killed. But if he is ordered to commit the sin in the presence of ten Jews, he should rather allow himself to be killed and not transgress, even when the intention is merely to force him to transgress one of the other commandments [i.e., not one of the three enumerated above].
All this applies in times when there are no decrees forcing Jews to give up their faith. But in times of such decrees, when an evil ruler arises, such as Nebuchadnezzar and his like, and decrees that Jews do away with their religion or any one of its commandments, [the Jew] should permit himself to be killed rather than transgress any of the commandments, whether he is ordered to do so in the presence of ten other Jews, or is alone among Gentiles.
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Anyone to whom the rule applies that he should transgress and not be killed, and he allows himself to be killed and does not transgress, is guilty for his life. Anyone to whom the rule applies that he should rather be killed and not transgress, and he does indeed get killed rather than transgress, such a person sanctified the Name. If he was among ten Jews, he sanctified the Name in public, like Daniel, Hananiah, Mishael, and Azariah, and Rabbi Akiba and his comrades, and there is no higher degree than this. Of them it is said: For your sake we are slaughtered all day, we are like sheep led to slaughter. . . .
And one of whom it is said he should allow himself to be killed rather than transgress, and he was not killed, he desecrated the Name. If he was among ten Jews he desecrated the Name in public, he transgressed the positive commandment to sanctify the Name and also transgressed the negative commandment not to desecrate the Name.
Women to whom Gentiles have said: Surrender to us one of you and we will defile her, otherwise we will defile all of you—it is better that all be defiled and they should not surrender to them a Jewish soul.
Similarly if Gentiles have said to Jewish men: Surrender to us one from your midst and we will kill him, otherwise we will kill all of you—they should allow themselves to be killed and not surrender to them a Jewish life.
And if they point to an individual and say: Surrender to us this man, otherwise we will kill all of you—if the man pointed out is deserving of death, like Sheva Ben Bichri, they may surrender him. But they should not be instructed in advance to do so. And if he is not deserving of death, they should all allow themselves to be killed and not surrender a single Jewish life.
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