No Martyrs No More

(1) Now Aaron’s sons Nadab and Abihu each took his fire pan, put fire in it, and laid incense on it; and they offered before ה' alien fire, which had not been enjoined upon them. (2) And fire came forth from ה' and consumed them; thus they died at the instance of ה'. (3) Then Moses said to Aaron, “This is what ה' meant by saying:
Through those near to Me I show Myself holy,
And gain glory before all the people.”And Aaron was silent.

‎‎ '‏וגו‎‎‎ 'הוא אשר דבר ה‎ THIS IS WHAT THE LORD SPOKE, etc. — Where had He spoken this? In the statement (Exodus 29:43), “And there I will be met by the children of Israel and it (the Tabernacle) shall be sanctified by My glory (בכבודי).” Read not here בִכְבוֹדִי, “by My Glory” but בִּמְכֻבָּדַי, “through My honoured ones” (Zevachim 115b). Moses here said to Aaron: “My brother, Aaron! I knew that this House was to be sanctified by those who are beloved of the Omnipresent God and I thought it would be either through me or through thee; now I see that these (thy sons who have died) are greater than me and than thee!” (Leviticus Rabbah 12 2).

THIS IS THAT THE LORD SPOKE. God has previously told me that He will demonstrate His holiness through those who are close to Him. Our verse is similar in meaning to You only have I known (Amos 3:2). I will be exalted when I show My sanctity through those who are close to Me. I will then be glorified before all the people, and they will fear me.

THIS IS THAT THE ETERNAL SPOKE, SAYING: ‘THROUGH THEM THAT ARE NIGH UNTO ME I WILL BE SANCTIFIED.’ “Where had He spoken this? In the verse, and [the Tent] shall be sanctified ‘bichvodi’ (by My Glory). Do not read the word as bichvodi (by My Glory) but bimechubodai (through My honored ones). Moses said to Aaron: ‘My brother Aaron, I knew that this Sanctuary was to be hallowed by those who are beloved of the Holy One, blessed be He, and I thought that it would be either through me or through you. Now I see that your sons were holier than I and you.’” Thus the language of Rashi, based on the interpretation of our Rabbis. But if so, the verse, and [the Tent] shall be sanctified ‘bichvodi’ means “that it will become holy in the eyes of all the people through my honored ones, and they will know that I dwell therein.”
Rabbi Abraham ibn Ezra also wrote: “This is that the Eternal spoke, saying, means: G-d had already told me that He would show His sanctity through those that were near to Him. This is similar in meaning to the verse, You only have I known of all the families of the earth; therefore I will visit upon you all your iniquities. And when I will show them this holiness of Mine, then I will become glorified before all the people and they will fear Me.” But if this is so, then this is a statement not written [in the text], that G-d informed Moses of His ways and that such is the nature of His attribute!
In my opinion there is no need for all this. For by way of the plain meaning of Scripture, the expression “G-d spoke” refers to His decrees, His thought, and the manner of His ways, and the term “speaking” is used with reference to all these [in humans]. Thus: I spoke with my own heart, means “I reflected on this thought.” And this is ‘hadavar’ that Joshua did circumcise, means “this is ‘the cause’ why Joshua did so.” ‘Al d’var’ (because of) the money. Similarly, And let her be thy master’s son’s wife, as the Eternal hath spoken, means “as He hath decreed.” Likewise: In his days did Hiel the Beth-elite built Jericho; with his firstborn he laid the foundation thereof, and with his youngest son Segub he set up the gates thereof; according to the word of the Eternal, which He spoke by the hand of Joshua the son of Nun. Thus Moses said here: “This incident is that which G-d decreed, ‘saying to His heart': Through them that are nigh unto Me I will be sanctified so that they should not break forth into My sanctity; and before all the people I will be glorified, so that they treat My dwelling-place with respect.”

(31) You shall faithfully observe My commandments: I am ה'. (32) You shall not profane My holy name, that I may be sanctified in the midst of the Israelite people—I ה' who sanctify you, (33) I who brought you out of the land of Egypt to be your God, I ה'.

That is that He commanded us to sanctify His name. And that is His saying, "and I shall be sanctified in the midst of the Children of Israel" (Leviticus 22:32). And the content of this commandment is that we are commanded to publicize this true faith in the world, and that we not fear the injury of any aggressor. And even though an oppressor seeks to coerce us, we may not listen to him, but rather must give ourselves over to dying; and not deceive him to think that we have denied [God or His Torah] - even if we [regardless] believe in Him, may He be exalted, in our hearts. And this is the commandment of sanctifying [God's] name, that the Jewish people is commanded as a whole - meaning, to allow ourselves to die at the hand of the coercer on account of our love for God, may He be exalted, and our faith in His unity. This is like that which was done by Chananiah, Mishael and Azariah at the time of the evil Nevuchadnetsar, when he commanded to bow down to an image and all of the masses bowed down to it, including the Jews; and there was no one there sanctifying the name of the Heavens. Rather all were afraid; and this was a great disgrace for all of Israel, since the commandment was lost from all of them. And this commandment (in such circumstances) is only commanded in such a large and public stand in which everyone is afraid. And this was a designated publicization of [God's] unity which was designated by God through Yishayah - that the disgrace of Israel not be complete during this stand, but that young men would appear at that difficult time; and death would not scare them and they would allow their lives [to be taken], such that they would publicize the faith and sanctify [God's] name among the masses. This is as He promised us when He said, "no more shall Yaakov be shamed, no longer his face grow pale. For when he - that is, his children - behold what My hands have wrought in his midst, they will sanctify My name, etc." (Isaiah 29:22-23). And the language of the Sifra is, "On this condition did I bring you out of Egypt: On condition that you sanctify My name among the masses." And in the Gemara (Sanhedrin 74b), they said, "Is a gentile (ben Noach) commanded about the sanctification of [God’s] name, or is he not commanded? Come and hear - the Children of Noach were commanded to observe seven commandments. And if you say like this, there would be eight." Behold it has become clear to you that it is among the commandments that are obligatory for the Jews. And they brought His saying, "and I shall be sanctified in the midst of the Children of Israel," as a proof for this commandment. And the regulations of this commandment have already been explained in the seventh chapter of Sanhedrin. (See Parashat Emor ; Mishneh Torah, Foundations of the Torah 5.)

These [martyrs] I will remember and pour out my soul within me. For wicked people have swallowed us, like a cake, unturned, [not fully baked] for during the days of Caeser there was no remedy [reprieve] for the ten martyrs, doomed to death by the [Roman] government. Having learned the Written law from those who are compared to heaps of grain [Torah Scholars], who understand how to examine the Written Law; He began to study “These are the Laws,” and with malicious intent, read the verse: “If one kidnaps a person and sells him, if he is found in his hands, he shall be put to death.” The head of the idolator swelled with malice and commanded to fill his palace with shoes He summoned ten great scholars who understood the Law and all of its intricacies. [He ordered]: “decide this case objectively and don't distort it with intentional trickery, but rather bring it out to its true light: If a man was found to have kidnapped one of his brothers, from among the Children of Yisrael; treating him as a slave and selling him.” They answered him: “The kidnapper should be put to death.” He then exclaimed “Where are your fathers, who sold their brother and dealt him to a caravan of Ishmaelites for pairs of shoes.” You, therefore, must accept the law of God upon yourselves, for from the time of your fathers there has been none like yourselves For if they were still living, I would judge them before you, but now, you must bear the guilt of the sin of your fathers. They answered, “Give us time, three days until we can determine if this has been decreed from heaven. For if we are guilty then we will accept the decree of He who is all merciful.” Trembling and shaking with fear They all turned to Rabbi Yishmael the High Priest and cast their eyes on him, to mention the explicit Name of God and thereby ascend to his Master, to know if the decree has come from God. Rabbi Yishmael purified himself and, trembling, uttered the Name, and ascended to heaven, and asked the man who wore garments of linen. He answered him, “Accept it upon yourselves beloved, righteous ones, for I have heard from behind the separation that this will be your demise.” He descended and told his friends the words of God. The evil tyrant then commanded to kill them with force and strength. The two which were taken first were great ones in Yisrael, Rabbi Yishmael, the High Priest, and Rabban Shimon ben Gamliel, the head of the High Court. “Take off my head first he (R' Yishmael) pleaded while (Raban Shimon ben Gamliel) asked, “let me be killed first, so I will not have to see the death of one who serves God.” The wicked snake thus decided to draw lots and the lot fell on Rabbi Shimon. He hastened to shed his blood as though it was that of an ox. When his head was severed R' Yishmael picked it up and wept over it with a bitter voice, like the sound of a shofar. How could such a tongue, which so eagerly taught words of Torah, because of [our] iniquities now lick the dust. How he wept over him trembling [with grief] the daughter of the evil tyrant, upon [hearing] the cry of R' Yishmael, stood and, seeing his beauty, coveted him and asked her father if he would spare him. But the evil tyrant refused. Tear off the skin of his face, she asked him, and this he agreed to do. When he reached the place of the Tefillin, he let out a bitter cry to the Creator of his soul. The angels above cried out bitterly Is this the reward for Torah, God Almighty, Creator of light? Behold how the enemy blasphemes Your great and awesome Name, and scorns and ridicules the words of the Torah. A voice answered from heaven, “If I hear another sound I will turn the world to water, to its [original] emptiness and desolation will I return the world for it is My decree; accept it, all of you who love the Torah [that preceded creation] by two thousand years.” The princes of the Jewish people were killed, those who spent long hours in the synagogue. They were filled with mitzvos like a pomegranate is filled with seeds, and like the corners [of the Altar were filled with blood.] They then brought out Rabbi Akiva, who expounded upon the crowns of the letters. They lacerated his skin with iron combs. He commanded them to bring out Rabbi Chananya ben Tradyon from his house of study, and on a pyre of green brushwood they burnt his body. Layers of wet wool were placed on his chest to prolong the agony; and when they were removed he was consumed immediately together with the Torah Scroll he held. Mourn, oh people who are not forsaken, for over insignificant matters was their blood spilt. To sanctify the Name of God they sacrificed their lives, as through the murder of Rabbi Chutzpis, the interpreter. Let trembling seize all who hear and each eye flow with tears and all joy be turned to mourning because of the murder of Rabbi Eleazar ben Shamua. Our oppressors have slaughered us, and satisfied themselves with my delicacies. How they made us drink poison when they murdered Rabbi Chanina ben Chachinai. They tortured us [that we should] reject the commandments; and refused to accept neither bribe nor ransom. Only the lives of those who studied the Torah [would they take] like that of Rabbi Yeshaivav, the scribe. The children of Edom have desolated us. They have oppressed us more then all the kings on the earth; and have slaughtered so many of us, as they killed Rabbi Yehuda ben Damah. You have said The house of Yaakov is fire and the house of Yosef a flame; but for now the straw has extinguished the fire. Eternal God! crush their arrogance, and bring swiftly the day of their destruction for they agreed to execute ten righteous men, including Rabbi Yehuda ben Bava. All this happened to us and we tell it over again. We pour out [our] hearts of grief and depression. Hear our supplication from above Adonoy, Adonoy, Almighty, Merciful and Gracious. Gracious One! Look down from Heaven at the spilled blood of the righteous, [even] their life blood. Look from the place of Your holy Presence and remove all stains [of guilt]. Almighty, King Who sits upon a throne of mercy. Remember to us the covenant of the Patriarchs, as You promised, “And I will remember my covenant with Yaakov, and also my covenant with Yitzchak, and also my covenant with Avraham will I remember,” and the land I will remember. Remember to us the covenant of the ancestors, as You promised, “And I will remember for their sake, the covenant with their ancestors, whom I brought out of the land of Mitzrayim, in the sight of the nations; to be their God, I am Adonoy.” Do unto us as You promised, “And yet for all that, when they are in the land of their enemies, I will not reject them and I will not abhor them, to destroy them, to annul My covenant with them; for I am Adonoy, their God.” Have compassion on us and do not destroy us, as it is written: “For an Almighty of mercy is Adonoy, your God; He will not abandon you or destroy you, and He will not forget the covenant of your fathers which He swore to them.” Open our hearts to love Your Name, as it is written: “And Adonoy, your God will open your heart, and the heart of your descendants, to love Adonoy, your God, with all your heart, and with all your soul, that you may live.” Bring back our captivity and have compassion on us, as it is written: “And Adonoy, your God will return your captivity and have compassion on you; and He will again gather you from [among] all the peoples, where Adonoy, your God has scattered you.” Gather our dispersed ones, as it is written: “If your dispersed are in the farthermost part of heaven, from there Adonoy, your God will gather you, and from there He will take you.” Be accessible to us when we seek You, as it is written: “And from there you will seek Adonoy, your God, and you will find Him; if you search after Him with all your heart and with all your soul.” Blot out our transgressions for Your sake, as You promised: “I, I [alone] am He Who blots out your transgressions for My own sake; and your sins, I will not recall.” Sweep aside our transgressions as a thick cloud and as a mist, as You have promised: “I have swept away like a thick cloud your transgressions, and like a mist, your sins; return to Me, for I have redeemed You.” Make our sins as white as snow or wool, as it is written: “Come now, let us reason together, says Adonoy, though your sins be as scarlet, they shall be as white as snow; though they be red as crimson, they shall become [white] as wool.” Sprinkle clean water upon us, and cleanse us, as it is written: “And I will sprinkle clean water upon you, and you will be clean; from all your defilements, and from all your idols, I will cleanse you.” Atone our sins on this day, and cleanse us, as it is written: “For on this day He will make atonement for you, to cleanse you; from all your sins before Adonoy you will be cleansed.” Bring us to Your holy mountain, and make us joyful in Your House of Prayer, as it is written: “And I will bring them to My holy mountain, and make them joyful in My House of Prayer; their burnt-offerings and sacrifices will be accepted with favor on My Altar, for My House, will be called a House of Prayer for all peoples.” The Ark is opened:
Hear our voice, Adonoy, our God; spare us and have compassion on us, and accept our prayers mercifully and willingly. Lead us back to You, Adonoy and we shall find the way back; renew our days as of old. Give ear to our words, Adonoy! Consider our meditations. May the words of our mouths be acceptable — and the thoughts of our hearts—before You, Adonoy, our Rock, and our Redeemer. Cast us not away from Your Presence, and Your holy spirit take not from us. Do not cast us off in time of old age, when our strength fails, do not forsake us. Forsake us not, Adonoy, our God, be not far removed from us. Give us a sign of Your goodness that our enemies may see it and be ashamed; for You, Adonoy, have helped us and comforted us. For You, Adonoy, do we wait, You will answer us, our Master, our God. The Ark is closed:
Our God and God of our fathers! Do not forsake us, do not cast us off, and do not disgrace us; and do not nullify Your covenant with us. Draw us near to Your Torah, teach us Your commandments, direct us to Your ways. Incline our hearts to fear Your Name, and open our hearts to Your love, and may we return to You in truth, and with a perfect heart. And for the sake of Your great Name, forgive and pardon our iniquity, as it is written in the words of Your holiness, “For the sake of Your Name, Adonoy, pardon my iniquity for it is great.” Our God, and God of our fathers! Pardon us, forgive us, atone for us. Chazzan and congregation responsively:
For we are Your people; and You are our God. We are Your children; and You are our Father. We are Your servants; and You are our Master. We are Your congregation; and You are our Portion. We are Your inheritance; and You are our Destiny. We are Your flock; and You are our Shepherd. We are Your vineyard; and You are our Keeper. We are Your work; and You are our Creator. We are Your dear ones and You are our Beloved. We are Your treasure; and You are our God. We are Your people; and You are our King. We are Your distinguished ones; and You are our Distinction. We are brazen-faced; and You are merciful and gracious. We are stiff-necked; and You are slow to anger. We are full of iniquity; and You are full of compassion. Our days are like a passing shadow; and You are the same and Your years will not end. Our God and God of our fathers, let our prayer come before you and do not ignore our supplication. For we are not so brazen-faced and stiff-necked to say to you, Adonoy, our God, and God of our fathers, “We are righteous and have not sinned.” But, indeed, we and our fathers have sinned. We have trespassed [against God and man, and we are devastated by our guilt]; We have betrayed [God and man, we have been ungrateful for the good done to us]; We have stolen; We have slandered. We have caused others to sin; We have caused others to commit sins for which they are called רְשָׁעִים, wicked; We have sinned with malicious intent; We have forcibly taken others' possessions even though we paid for them; We have added falsehood upon falsehood; We have joined with evil individuals or groups; We have given harmful advice; We have deceived; we have mocked; We have rebelled against God and His Torah; We have caused God to be angry with us; We have turned away from God's Torah; We have sinned deliberately; We have been negligent in our performance of the commandments; We have caused our friends grief; We have been stiff-necked, refusing to admit that our suffering is caused by our own sins. We have committed sins for which we are called רָשָׁע, [raising a hand to hit someone]. We have committed sins which are the result of moral corruption; We have committed sins which the Torah refers to as abominations; We have gone astray; We have led others astray. We have turned away from Your commandments and from Your good laws, and we have gained nothing from it. And You are the Righteous One in all [punishment] that has come upon us; for You have acted truthfully and we have acted wickedly. We have acted wickedly and have transgressed; we have therefore not been delivered. Grant that our hearts [be inspired to] abandon the path of wickedness, and hasten our deliverance; as is written by the hand of Your prophet, “Let the wicked man abandon his way, and the man of iniquity his thoughts; and let him return unto Adonoy, and He will have compassion on him, and unto our God for He pardons abundantly.” Our God, and God of our fathers! Forgive and pardon our iniquities
On Shabbos say:
(on this Shabbos day, and) on this Day of Atonement, and permit Yourself to be petitioned by our prayer. Blot out and remove our transgressions from before Your eyes, and compel our Evil Inclination to be subservient to You, and subdue our stubborness, that we may return to You in truth; and renew our conscience that we may preserve Your precepts. Open our hearts that we may love and fear Your Name, as it is written in Your Torah: “And Adonoy, Your God will open Your heart, and the heart of your descendants to love Adonoy, your God, with all your heart and with all your soul, that you may live.” Our intentional and our unintentional sins— You recognize— [those committed] willfully or by compulsion, [those committed] openly or secretly— before Your Presence, they are [all] revealed and known. What are we? What is our life? What are our acts of kindness? What is our righteousness? What is our deliverance? What is our strength? What is our might? What can we say before You, Adonoy, our God and God of our fathers? Are not all the mighty men as nothing before You? Famous men as though they had never been? The wise as if they were without knowledge? And men of understanding as if they were devoid of intelligence? For most of their actions are a waste and the days of their life are trivial in Your presence. The superiority of man over beast is nil for all is futile. What shall we say before You, Who dwells on high; and what shall we relate to You Who dwells in the heavens? For everything, both hidden and revealed, You know. Your Name was always the “forbearer of transgression,” give ear to our plea as we stand before You in prayer. Forbear the transgression of a people who repent [their] transgression; blot out our transgression from before Your eyes. You know the mysteries of the universe, and the hidden secrets of every individual. You search all our innermost thoughts, and probe our mind and heart. There is nothing hidden from You, and there is nothing concealed from Your sight. And so may it be Your will Adonoy our God and God of our fathers, that You pardon us for all our careless sins, and that You forgive us for all our deliberate sins, and that You grant us atonement for all our rebellious sins: For the sin we committed before You under compulsion and willingly. And for the sin we committed before You by callously hardening the heart. For the sin we committed before You inadvertently. And for the sin we committed before You with an utterance of the lips. For the sin we committed before You openly and secretly. And for the sin we committed before You in sexual immorality. For the sin we committed before You through [misuse of our power of] speech. And for the sin we committed before You with knowledge and with deceit. For the sin we committed before You by improper thoughts. And for the sin we committed before You by cheating a fellow-man. For the sin we committed before You with [mere] verbal confession. And for the sin we committed before You by joining in a lewd gathering. For the sin we committed before You intentionally and unintentionally. And for the sin we committed before You by insufficient respect for parents and teachers. For the sin we committed before You by using coercion [to harm others]. And for the sin we committed before You by desecrating the Divine Name. For the sin we committed before You with foolish talk. And for the sin we committed before You with impurity of the lips. For the sin we committed before You with the Evil Inclination. And for the sin we committed before You knowingly and unknowingly. And for all of these, God of pardon, pardon us, forgive us, grant us atonement. For the sin we committed before You by forcing someone to give or take bribes. And for the sin we committed before You by false denial and false promise. For the sin we committed before You by evil talk [slander]. And for the sin we committed before You by scoffing. For the sin we committed before You in business dealings. And for the sin we committed before You in eating and drinking. For the sin we committed before You by [taking or giving] interest and by usury. And for the sin we committed before You by haughtily stretching forth the neck. For the sin we committed before You with gazing of the eyes. And for the sin we committed before You by the prattle of our lips. For the sin we committed before You with haughty eyes. And for the sin we committed before You with impudence. And for all of these, God of pardon, pardon us, forgive us, grant us atonement. For the sin we committed before You by throwing off the yoke [of heaven]. And for the sin we committed before You in passing judgment. For the sin we committed before You by entrapping a fellowman. And for the sin we committed before You by a begrudging eye. For the sin we committed before You by lightmindedness. And for the sin we committed before You by being stiff-necked [stubborn]. For the sin we committed before You by running to do evil. And for the sin we committed before You by talebearing. For the sin we committed before You by swearing in vain. And for the sin we committed before You by unwarranted hatred. For the sin we committed before You by breach of trust. And for the sin we committed before You by a confused heart. And for all of these, God of pardon, pardon us, forgive us, grant us atonement. And for sins for which we are obligated to bring a burnt-offering. And for sins for which we are obligated to bring a sin-offering. And for sins for which we are obligated to bring a “fluctuating” offering. And for sins for which we are obligated to bring a guilt-offering for certain or for doubtful trespasses. And for sins for which we incur the penalty of lashing for violations of Rabbinic law. And for sins for which we incur the penalty of forty lashes. And for sins for which we incur the penalty of death at the hand of Heaven. And for sins for which we incur the penalty of excision and childlessness. And for sins for which we are liable to any of the four death penalties inflicted by the [Rabbinic] Court [which are]: stoning, burning, beheading or strangulation. For [transgressing] positive commandments, and for [transgressing] prohibitive commandments, whether the prohibition can be corrected by a specifically prescribed act, or whether it cannot be corrected by a specifically prescribed act, for those of which we are aware and for those of which we are not aware. For those of which we are aware, we have already declared before You and confessed them unto You; and for those of which we are not aware, before You they are revealed and known, as it is said, “The hidden things belong to Adonoy, our God, but the revealed things are for us and for our children forever, that we might fulfill all the words of this Torah.” And You, Merciful One, accept the penitent. Concerning repentance, You promised us from the very beginning; and because of our repentance our eyes look hopefully to You. Dovid, Your servant, said before You, “Errors—who can comprehend? From hidden [faults], cleanse me.” Cleanse us, Adonoy, our God, from all our transgressions, and purify us from all our defilement. Sprinkle clean waters on us and cleanse us, as it is written by the hand of Your prophet, “And I will sprinkle clean water upon you, and you will be clean; from all your defilements, and from all your idols, I will cleanse you.” Our God and God of our fathers, forgive our iniquities
On Shabbos add:
(on this Shabbos day, and) on this Day of Atonement. Blot out and remove our transgressions and sins from before Your eyes, as it is said: “I, I [alone] am He Who blots out your transgressions for My own sake; and your sins, I will not recall.” And it is said, “I have swept away like a thick cloud your transgressions, and like a mist your sins; return to Me, for I have redeemed you.” And it is said, “For on this day He will make atonement for you, to cleanse you; from all your sins, before Adonoy, you will be cleansed.” On Shabbos add:
(Our God and God of our fathers, be pleased with our rest) Sanctify us with Your commandments and give us our share in Your Torah; satisfy us from Your goodness and gladden us with Your deliverance,
On Shabbos add:
(And give us as our inheritance Adonoy our God with love and with pleasure Your holy Sabbath; and may Yisrael rest thereon— [they who are] sanctifiers of Your Name) and purify our hearts to serve You in truth, For You are the Pardoner of Yisrael, and the Forgiver of the tribes of Yeshurun in every generation, and beside You, we have no king who forgives and pardons, only You! Blessed are You, King Who forgives and pardons our iniquities, and the iniquities of His people, the House of Yisrael; and Who removes our trespasses each year; King over the whole earth, Sanctifier
On Shabbos add:
(of the Shabbos and) of Yisrael and the Day of Atonement.

I call heaven and earth to witness against you this day: I have put before you life and death, blessing and curse. Choose life—if you and your offspring would live—