Avodah Zarah, Daf Yod Het, Part 2
Introduction
Today s section describes the death of R. Hanina b. Tradion.
אמרו לא היו ימים מועטים עד שנפטר רבי יוסי בן קיסמא והלכו כל גדולי רומי לקברו והספידוהו הספד גדול
ובחזרתן מצאוהו לרבי חנינא בן תרדיון שהיה יושב ועוסק בתורה ומקהיל קהלות ברבים וס"ת מונח לו בחיקו.
They said that not many days passed before R. Yose b. Kisma died and all the great men of Rome went to his burial and offered a great eulogy for him.
On their return, they found R. Hanina b. Tradion sitting and occupying himself with the Torah, publicly gathering assemblies, and keeping a Sefer Torah in his lap.
The beginning of this story is fascinating for the contrast it offers between R. Yose b. Kisma and R. Hanina. The former is certainly a rabbi, assumedly one who studied Torah. Yet not only did the Romans not persecute him, they attend his burial and offer eulogies for him. Again, I am not reading this tale to try to determine what happened in actual history. I read it as an ideological statement. The author/editor of this story seems to be implying that one can be a rabbi and still get along with the Romans. R. Hanina was not simply a rabbi he was provoking a fight. While we do have some sympathies for him, he is an ambiguous character.
הביאוהו וכרכוהו בס"ת והקיפוהו בחבילי זמורות והציתו בהן את האור והביאו ספוגין של צמר ושראום במים והניחום על לבו כדי שלא תצא נשמתו מהרה
אמרה לו בתו אבא אראך בכך
אמר לה אילמלי אני נשרפתי לבדי היה הדבר קשה לי עכשיו שאני נשרף וס"ת עמי מי שמבקש עלבונה של ס"ת הוא יבקש עלבוני
They took hold of him, wrapped him in the Sefer Torah, placed bundles of twigs round him and set them on fire. They then brought tufts of wool, which they had soaked in water, and placed them over his heart, so that he should not die quickly.
His daughter exclaimed, Father, that I should see you in this state! He replied, If I being burned alone it would have been difficulty for me; but now that I am burning together with the Sefer Torah, He who will have regard for the injury done to the Torah will also have regard for the injury to me.
The cruelty of the Romans is highlighted when they attempt to delay his death. And the bravery, dedication and martyrdom of R. Hanina is emphasized by the fact that he embraces his death. In my reading, the reason that he wishes to hold the Torah is to emphasize what he is being martyred for. If people do not know this, then his martyrdom has no value.
אמרו לו תלמידיו רבי מה אתה רואה.
אמר להן גליון נשרפין ואותיות פורחות.
אף אתה פתח פיך ותכנס בך האש?
אמר להן מוטב שיטלנה מי שנתנה ואל יחבל הוא בעצמו
His disciples called out, Rabbi, what do you see? He answered them, The parchments are being burned but the letters are flying away.
Open your mouth so that the fire can enter you.
He replied, It is better that the one who gave me [my soul] take it away, but no one should injure oneself.
R. Hanina experiences a mystical vision while dying. Note that his students assume that he will see something that they cannot see. This is what is expected when one acts as a martyr. He then refuses to injure himself, insisting that only God can take his soul.
אמר לו קלצטונירי רבי אם אני מרבה בשלהבת ונוטל ספוגין של צמר מעל לבך אתה מביאני לחיי העולם הבא
אמר לו הן
השבע לי
נשבע לו
מיד הרבה בשלהבת ונטל ספוגין של צמר מעל לבו יצאה נשמתו במהרה
אף הוא קפץ ונפל לתוך האור
יצאה בת קול ואמרה רבי חנינא בן תרדיון וקלצטונירי מזומנין הן לחיי העולם הבא
בכה רבי ואמר יש קונה עולמו בשעה אחת ויש קונה עולמו בכמה שנים
The Executioner then said to him, Rabbi, if I increase the flame and take away the tufts of wool from over your heart, will you bring me to life in the world to come?
Yes, he replied.
Then swear to me.
He swore to him.
He thereupon increased the flame and removed the tufts of wool from over his heart, and his soul departed speedily.
The Executioner then jumped and threw himself into the fire.
And a heavenly voice came forth and exclaimed: R. Hanina b. Teradion and the Executioner are invited to life in the world to come.
Rabbi wept and said: One may acquire eternal life in a single hour, another after many years.
The Executioner now becomes a martyr himself, thereby acquiring eternal life through one act. Note that the act is twofold first of all, he eases R. Hanina s death. This seems to be sanctioned. R. Hanina is not allowed to hasten his own death, but he may allow the executioner to do so. And then he martyrs himself as well.
Rabbi s commentary here is the same as it was in the previous story.