Self-Sacrifice

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1. The Drama of Rachav

   Rabbi Mosheh Lichtenstein

   תאריך פרסום: תשע"ב | |

   Who is Rahav? Why does she help the Israelite spies? And why is it is necessary to mention her occupation? Our assumption is that the information is necessary for the story, and that more than merely explaining military techniques, we can learn something deeper about the human interaction between Rahav and the spies. Haza”l’s comments on Rahav’s background and our close reading of chapter 2 in the book of Yehoshua help us to discover how she may have come to be who she was at the critical moment where we meet her in the Biblical text. Our analysis of Rahav’s personality and her interaction with the spies leads us to explore topics such as societal alienation, corruption and contrasting values, and other biblical female models of self-sacrifice.

2. On Kiddush Hashem and Self-Sacrifice - Part 1

   Part 1

   Rabbi Yaakov Medan

   Hananya, Misha’el and Azariya’s behavior becomes the model for generations to come, of sacrificing one’s life rather than betraying one’s faith in God. If their action was necessary, why were they the only Jews to do so? If it was unnecessary, why was their action justified? Was the golden idol a form of idol worship or a tribute to the king? Does the obligation to give up one’s life in order to sanctify God’s name include an obligation to be tortured?

3. On Kiddush Ha-Shem and Self-Sacrifice - Part 2

   Rabbi Yaakov Medan

   Potential solutions for understanding Hananya, Misha’el and Azarya’s actions in contrast with the general behavior of the Jews at their time include: the permissibility as an act of piety to give up one’s life even if no obligation exists; the obligation to give up one’s life if the action is part of a decree to destroy one’s faith even if the action itself is not idol worship; and the obligation of leaders to give up their lives for an action that can be perceived as idol worship. The permissibility to give up one’s life if the idol worship is for the ruler’s honor and not a question of faith as Mordekhai did in the case of Haman is up for debate amongst the Sages both in the book of Daniel, and in the case of Mordekhai.

4. On Kiddush Hashem and Self-Sacrifice - Part 3

   Part 3

   Rabbi Yaakov Medan

   The question raised by the Midrash ha-Gadol in the name of R. Natan concerning the disagreement between Yehezkel and Hananya, Misha’el, and Azarya is an existential question for all generations. Yehezkel argued that refusing to bow before the idol, Hananya, Misha’el, and Azarya were endangering the existence of Am Yisrael in exile. While it may be permissible for them to endanger themselves and even to give up their lives for Kiddush Hashem, what license did they have to endanger the existence of the entire nation? Is it conceivable that the prohibition of idolatry in the case of three individuals could be more important than the existence of Klal Yisrael?

5. Daniel's Prayer (continued)

   Part 2

   Rabbi Yaakov Medan

   An assumption is made that Daniel’s prayer in chapter 9, a prayer that was necessary in order to bring redemption, was uttered at the time when prayer was prohibited with punishment of death in chapter 6. In Daniel’s prayer, a confession and acceptance of Divine judgment is followed by his supplication. Gavriel the angel relates to Daniel a time of ‘seventy weeks’. The Sages and commentators interpret this to mean a time period of 490 years between the destruction of the two Batei Mikdash. There are several difficulties with this approach and alternative suggestions are raised, but the ultimate meaning remains a mystery.

6. The Final Vision (Part 3)

   Rabbi Yaakov Medan

   The Greek empire - the mixed clay and iron feet in Nevukhadnetzar’s dream and the main focus of Daniel’s visions - was the first empire to wage an all-out war against observance of the Torah and its commandments. There was a need for a detailed, precise vision to last for many generations to provide the spiritual support needed to withstand the Greek decrees. Daniel and his companions were men who preceded their time, establishing the principle of giving up one's life for sanctification of God's Name by observing and upholding the covenant of the Torah and its commandments. Daniel’s vision determines that the struggle for Jewish independence will depend upon the successful struggle for observance of the Torah.

7. On the Resurrection of the Dead - Part 1

   Rabbi Yaakov Medan

   Vague allusions to the resurrection of the dead exist in the Torah. More substantial ones are found in Yeshayahu and Yehezkel. Daniel is the first to mention the resurrection explicitly. The Torah’s war against murder and human sacrifice may be the reason the Torah hid the concept of resurrection in the fear that it might minimize the severity of these sins. However, sacrificing one’s life to sanctify God’s Name that Daniel and his companions introduce in advance of the religious wars waged against the Jews by the Greek empire necessitated the stressing of this concept. The resurrection and other principles of faith that were not existent in an immediate reality needed to be transferred in Oral Law and not in the Torah.

8. Hannah and Self-Sacrifice

   Rabbi Mosheh Lichtenstein

9. He Who Answered Hananya, Mishael and Azarya - He Who Answered Daniel

   HaTanakh.com Staff