The "Epistle of Martyrdom"

B"H

Whoever is looking for philosophy in Judaism shouldn't leave out the writings of the Rambam (Maimonides). His "Moreh Nevuchim - Guide of the Perplexed" or his Epistles, for instance.

The Rambam himself was born into a time of catastrophes and he is giving us a great example how Judaism is able to survive any bad times. Rabbi Moshe ben Maimon, the Rambam or Maimonides, was born in Cordoba / Spain in 1135. At that time, the town was reigned by the Muslims but years later, Spain was overrun by the Almohad (Al Muwahhidun). Originally the Almohad came from Marocco which they had conquered first. Today you can compare the Almohad to the terrorist organization Al Khaida; Muslim extremists killing anyone not obeying their rules.

It goes without saying that the Rambam and his family didn't intend to convert to Islam and for them a time of restless wandering began. In 1160, they finally ended up in Fez (Marrocco). From there they made their way to Egypt.

Until today, Muslims like to claim that the Rambam converted to Islam. There is no proof whatsoever for this claim. However, I cannot imagine that a person like the Rambam would convert to Islam. But let's just assume that he did, why then did he call the Muslim Prophet Muhammed a "madman" ? At least three times, the Rambam called Muhammed by this name in his "Iggeret Teman - Epistle of Jemen".

He probably wrote the "Epistle of Martyrdom" in 1165; shortly after his family left Fez for Egypt. The Epistle consists of advice how to get away or survive the mass conversions to Islam. How the Jews of Spain should react to the danger of the Almohad. According to the Rambam, Jews who were forced to do Avodah Zarah (idol worship) didn't do anything wrong and are not to be called "Rasha - Evil".

Rambam's advice:
Neither worshipping idols in public nor should anyone feel any joy by doing so.
But didn't Esther (see Megillat Esther) didn't worship idols in public ?
Yes, but she was more or less passive.
Rava commentates: There is a big difference between doing idol worship with personal joy or without.

Desecrating G – d's name is the severest sin a Jew can do. No other sin is mentioned in the Torah as many times as the "issur of idol worship". And G – d even adds that there is hardly any Teshuva for it. If a Jew, on the other hand, sanctifies G – d's name, he will be rewarded.

The Rambam suggested that the Jews should leave a town or village as soon as they were oppressed. The reason for that he found in the Torah when Avraham left his father Terach in order to follow G – d's will. The Rambam sees in this Torah Passuk a proof that a Jew should separate himself from people who don't really walk in the path of Torah.

After the Almohad took over Spain, they demanded from the Jews to proclaim in public that there is no G – d but Allah and that Muhammed is his prophet. This was the only thing the Jews were supposed to do and the Almohad didn't require any mass conversions to Islam. However, this proclamation had to be made in public and according to Halacha, this is a big problem.
In the Middle Ages, religion and politics were totally connected with each other. Religion was not a privat matter but decided about one's social and political status. Furthermore, Judaism, Islam as well as Christianity claimed to be the only inherit of the true tradition. Each religion saw itself as the true pathway of G - d. A person belonging to one of these religions automatically denied the claim and the truth of the other two. Islam accused the Jews of erasing Muhammed's name out of the Torah and considered Ezra guilty of doing so. Jews should finally admit that their parents and grandparents followed the wrong believe – that the Torah is unique and eternal.

Maimonides (the Rambam) decided that any kind martyrdom of Spanish Jewry under the reign of the Almohad was unnecessary.
As we know, Jews who are forced to do certain sins such as sexual perversion, eating non – kosher food or worshipping idols, should rather commit suicide than following the demands of the oppressor. However, the Rambam decided that in this case no consequences were necessary. Other rabbis, on the other hand, stated just the opposite. Until today people claim that the Rambam rather favoured a political decision than a halachic one.

As the Almohad didn't force the Jews to obey the laws of Islam and the Jews were thus able to continue with their Torah mitzwot, there was no reason to assume that Islam would cause any damage to the Jewish communities. Therefore, the Jews could give in.
Furthermore, the Rambam didn't see any contradiction to the Jewish believe and the unity of G – d. These two factors played an immense important role in his decision. He was even willing to tell the Jewish communities to follow the orders of the Almohad and not to let anyone commit suicide. In his epistle he made it very clear that their situation was very complex and unique. It was a special situation but, on the other hand, he didn't deny the fact that suicide could be a choice. But, at the same time, the Rambam was against a "suicidal solution". Instead he favoured a solution where the Jews should be calm and wait until the whole thing would come to an end. Rushing into a suicide would definitely not be the right solution dealing with the situation. And rushing into suicide would be absolutely against any Halacha. He also made it very clear in his epistle that all Jews suffering under the Almohad would do a great "Kiddush HaShem – Sactification of G – d".

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From the book "Crises and Leadership" by Halkin / Hartman