A Horrible Death

The scene is unforgettable. The Romans, furious at Rabi Chananiah Ben Tradyon for defying their ban on openly teaching Torah, subject him to a horrific death. Avodah Zarah 18a (William Davidson edition of the Talmud) describes the scene. The Romans wanted to communicate a very strong message about the severe consequences visited upon one who dares to disobey them.

The Sages said: Not even a few days passed before Rabi Yosei Ben Kisma died of his illness, and all of the Roman notables went to bury him, and they eulogized him with a great eulogy. And upon their return, they found Rabi Chananiah Ben Tradyon, who was sitting and engaging in Torah study and convening assemblies in public, with a Torah scroll placed in his lap.

They brought him to be sentenced, and wrapped him in the Torah scroll, and encircled him with bundles of branches, and they set fire to it. And they brought tufts of wool and soaked them in water, and placed them on his heart, so that his soul should not leave his body quickly, but he would die slowly and painfully. His daughter said to him: Father, must I see you like this? Rabi Chananiah Ben Tradyon said to her: If I alone were being burned, it would be difficult for me, but now that I am burning along with a Torah scroll, He who will seek retribution for the insult accorded to the Torah scroll will also seek retribution for the insult accorded to me.

His students said to him: Our teacher, what do you see? Rabi Chananiah Ben Tradyon said to them: I see the parchment burning, but it's letters are flying to the heavens. They said to him: You too should open your mouth and the fire will enter you, and you will die quickly. Rabi Chananiah Ben Tradyon said to them: It is preferable that He who gave me my soul should take it away, and one should not harm oneself to speed his death.

The executioner [Kaltzatoniri] said to him: My teacher, if I increase the flame and take off the tufts of wool from your heart, so that you will die sooner and suffer less, will you bring me to the life of the World-to-Come? Rabi Chananiah Ben Tradyon said to the executioner: Yes. The executioner said: Take an oath for me, that what you say is true. Rabi Chananiah Ben Tradyon took the oath for him, and the executioner immediately increased the flame and took off the tufts of wool from his heart, causing his soul to leave his body quickly. The executioner too leaped and fell into the fire and died.

A Divine Voice emerged and said: Rabi Chananiah Ben Teradyon and the executioner are destined for the life of the World-to-Come. Upon hearing this, Rabi Yehuda HaNasi wept and said: There is one who acquires his share in the World-to-Come in one moment, such as the executioner, and there is one who acquires his share in the World-to-Come only after many years of toil, such as Rabi Chananiah Ben Tradyon.

This very brief story is packed with rich messages and lessons. Let us try to unpack and unlock some of the many deep points.

The Daughter’s Words

In contrast to his Talmidim, Rabi Chananiah Ben Tradyon’s daughter adds a humane side to the situation. The Talmidim are eager to learn from the final lessons their Rebbe seeks to teach them during his final moments. The daughter expresses concern for her father. The contrast between the reactions of the genders is stark and instructive.

Rabi Chananiah’s Response

Rabi Chananiah’s response to his daughter may be understood on many levels. On a simple level, he says that his blood will be avenged.

I suggest that there is a deeper meaning to this great man’s words. The Romans did not only target and execute Rabi Chananya Ben Tradyon. They did not have to wrap him in the Torah and burn him in it. The Romans burning the Torah shows that they were targeting the Torah as well. The Romans wrapping the Rabbi in the Torah binds them in a positive sense as well. Just as the Torah is immortal Rabi Chananiah Ben Tradyon is saying, so too his last actions will be immortal. Undoubtedly, Rabi Chananiah Ben Tradyon dogged determination to perpetuate Torah in the face of the Roman powerhouse is etched in Jewish memory. All Jews reinforce the memory of the story on Tisha BeAv, and Ashkenzim recall it on Yom Kippur as well. The true avenging of Rabi Chananiah Ben Tradyon’s blood is the successful perpetuation of his memory and his heroic stand against the Romans to uphold the Torah.

Torah Burns but Letters Fly

Rabi Chananiah’s poignant words are immortal but what does he mean when he says “the letters fly in the air”? To answer, we must understand the Talmidim asking “what do you see?” The question should be understood by a foundational Midrash (Pirkei DeRabi Eliezer), which says the following: A Jew, like Avraham Avinu and Yitzchak Avinu, must see “the cloud” (i.e. Hashem’s gentle presence) hovering above Har HaMoriah. A proper Jew discerns the subtle spiritual presence looking behind the scenes. As such, the Talmidim ask what subtle message lurks behind this most gruesome scene.

Rabi Chananiah responds that he sees the indestructibility and immortality of Torah. We shall overcome! Jews going to the gas chambers, Rav Pam tells, chanted “we shall outlive them” (Mir Zennen Zei Ibberleben)! They echo the teachings of Rabi Chananiah Ben Tradyon.

The Executioner

Why does the story not end here? Why does the Gemara record for posterity the story of the executioner? To answer, we must explore what motivates him to join our people.

I suggest that the executioner is shocked at Rabi Chananiah’s demeanor during the terrible ordeal. The executioner certainly witnessed many executions and likely did not see anyone who handled their death with the equanimity, depth, and poise as did Rabi Chananiah Ben Tradyon. What emotional mastery and self-control Rabi Chananiah Ben Tradyon demonstrated! Remarkable! Rabi Chananiah is able to conduct a reasoned conversation even while being horrifically tortured. Rabi Chananiah’s profound psychological strength reflects the deep power of Torah. The executioner wants to be part of this great power!

The executioner jumps into the fire not only to avoid gruesome torture by the Romans for deviating from their orders. It signifies his alliance with Rabi Chananiah Ben Tradyon, the Torah, and Am Yisrael.

The Bat Kol

It is not for naught that a heavenly voice proclaims that both Rabi Chananiah Ben Tradyon and the executioner have a place in Olam HaBah. The Bat Kol teaches that unlike Rav Yosi Ben Kisma who regards Rabi Chananiah as recklessly endangering his life, Hashem supports Rabi Chananiah’s bold actions. Hashem says Rabi Chananiah is a hero and did what is necessary so Torah overcomes the Roman onslaught.

The executioner also earns a place in Olam HaBa. The executioner’s dramatic last minute “team change” must have made an enormous impression on the audience. It served both as a setback to the Romans and a highly significant  resistance to Roman orders against public Torah study. The executioner reinforces Rabi Chananiah Ben Tradyon’s message that Torah is invincible and undoubtedly stronger than the Romans.

Yesh Koneh Olamo

Finally, let us understand the passion behind Rebbi’s passionate proclamation contrasting the executioner who acquires Olam HaBa in an instant and Rabi Chananiah Ben Tradyon who acquires it in a lifetime.

Rabi Chananiah Ben Tradyon’s heroic death caps a lifetime of Torah dedication. The power of his death was created by his many years of being steeped in Torah. The power of the executioner's death, by contrast, stems from a lifetime steeped in evil. The fact that he converted at the last moment and spurned his evil past, creates the power and impact.

Rebbe cries for many reasons. The executioner in a certain sense had to die because there was no way back for him. He could not live either as a Roman or a Jew.  

The lesson also lies in the opposite of Rebbe’s proclamation. One can acquire Olam HaBa in a moment of great action, but one can also lose it in a moment of terrible action. If one devotes a life to Torah but then acts very poorly, the preceding years of Torah escalates the enormity of the Chilul Hashem to an extent that one can lose his Olam HaBa in a second. A sobering thought indeed!

Postscript

There is an enormously important Halachic implication from our story regarding end-of-life care. On the one hand, Rabi Chananiah Ben Tradyon refused to open his mouth to hasten his death as this is tantamount to suicide, a horrible sin according to Torah. On the other hand, Rabi Chananiah consented to the executioner removing the wet tufts of wool and increasing the intensity of the fire. Apparently, we may conclude that the Halacha permits the removal of certain impediments to death (Rama Yoreh Dei’ah 339:1). The implications of our story for defining the precise contours of what constitutes forbidden suicides and what are permitted acts of removing impediments to death (such as removing a respirator from a near death patient with no hope of recovery) is discussed at length by Poskim (see, for example, Teshuvot Igrot Moshe Choshen Mishpat 2:73 and 74 and Nishmat Adam 5:102-3).