after all: gewetensvol leven & sterven: as best as
you can!
The
Talmud begins
by presenting us with an elaborated version
of the story of Rabbi Eli'ezer's near martyrdom and escape
through the use of trickster language,
through double entendre.
Reading it
against the martyrdom of St. Polycarp,
one of the earliest of Christian martyrologies,
already illustrates some fundamental similarities and differences
between the two discourses.
First of all,
like Rabbi Eli'ezer,
Polycarp also initially escapes from his threatened martyrdom by running away at the urging of his flock.
However, while at his place of refuge, he dreams that his pillow is burning and concludes that
"I must be burned alive," and indeed, in the end, after a series of near misses,
he does succeed in getting himself burned alive.
This tension or social contestation is perhaps most sharply phrased in another talmudic passage,
which says: "As for one gives himself over to death for the sake of Words of Torah,
we do not cite the halakha in his name" (Baba Qamma 61A).
This passage seems to indicate both Jewish enthusiasm for martyrdom in late antiquity and at least some
sharp rabbinic opposition to the practice.
Directly contradicting this position, we find the Palestinian Amora Resh Lakish quoted in Gittin 57b as saying that the words of "Torah endure only
for one who gives himself over
to death for them.
In feite
gaat het dus
om ons eigen geweten:
je voelt, denkt, zegt, doet en laat was 'juist' is ~
en neemt alle consequenties
en gevolgen op
'de koop'
toe
...
Op
jouw eigen
wijze: waar &
wanneer {tijd/plaats}
dan ook {en
hoe dan
ook}
...
The
Talmud begins
by presenting us with an elaborated version
of the story of Rabbi Eli'ezer's near martyrdom and escape
through the use of trickster language,
through double entendre.
Reading it
against the martyrdom of St. Polycarp,
one of the earliest of Christian martyrologies,
already illustrates some fundamental similarities and differences
between the two discourses.
First of all,
like Rabbi Eli'ezer,
Polycarp also initially escapes from his threatened martyrdom by running away at the urging of his flock.
However, while at his place of refuge, he dreams that his pillow is burning and concludes that
"I must be burned alive," and indeed, in the end, after a series of near misses,
he does succeed in getting himself burned alive.
This tension or social contestation is perhaps most sharply phrased in another talmudic passage,
which says: "As for one gives himself over to death for the sake of Words of Torah,
we do not cite the halakha in his name" (Baba Qamma 61A).
This passage seems to indicate both Jewish enthusiasm for martyrdom in late antiquity and at least some
sharp rabbinic opposition to the practice.
Directly contradicting this position, we find the Palestinian Amora Resh Lakish quoted in Gittin 57b as saying that the words of "Torah endure only
for one who gives himself over
to death for them.
In feite
gaat het dus
om ons eigen geweten:
je voelt, denkt, zegt, doet en laat was 'juist' is ~
en neemt alle consequenties
en gevolgen op
'de koop'
toe
...
Op
jouw eigen
wijze: waar &
wanneer {tijd/plaats}
dan ook {en
hoe dan
ook}
...
12 jul 2008 - bewerkt op 15 jul 2008
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