Sanhedrin 74a-b:
Rav Dimi citing R. Yochanan: We transgress (all Mitzvos except for the three) to save a life - this is only when the king did not decree against the Mitzvos; If the king decreed that we must transgress, one may not transgress even a light Mitzvah, he must submit to be killed.
Ravin citing R. Yochanan: Even when the king did not decree, one may not transgress even a light Mitzvah in public, he must submit to be killed.
Question: What is considered a light Mitzvah?
Answer (Rava bar Rav Yitzchak): Even changing the Jewish custom about tying shoelaces.
Question: What is considered in public?
Answer (R. Yakov): If at least 10 people are present. Obviously, he refers to Yisraelim - "V'Nikdashti b'Soch Benei Yisrael".
Question (R. Yirmeyah): If there are nine Yisraelim and one Nochri, what is the law?
Answer (Rav Yanai, brother of R. Chiya bar Aba): We learn from a Gezeirah Shavah "Toch-Toch": It says here "V'Nikdashti b'Soch Benei Yisrael", it says regarding the Meraglim "Hibadlu mi'Toch ha'Edah ha'Zos"; Just like there, there were 10 (evil Meraglim), all were Yisraelim, also here there must be 10 Yisraelim.
BASIC FACTS
R' Yochanan said in the name of R' Shimon ben Yehotzadak that as a rule if one is given an ultimatum to either transgress a sin or be killed, he should transgress rather than allow himself to be killed because the Torah states וחי בהם (VaYikra 18,5) meaning “you shall live by the mitzvos and not die by them”.
The following are exceptions to this rule:
- (a) If one is forced to commit one of the following three cardinal sins: avodah zorah, arayos or murder.
- (b) If one is threatened in public [by one whose motivation is solely to force a Jew to violate the Torah, see Rava's statement on 74b].
- (c) In times of governmental anti-Semitic decrees (Gemara end of 74a).
In the above circumstances one is obligated [under the mitzvah of kiddush HaShem - sanctification of HaShem's name] to sacrifice his life rather than transgress.
The Rambam is of the opinion that in all other cases [where the halacha is transgress rather than be killed] one is not merely permitted to transgress, but one is obligated to transgress (under the mitzvah of Kiddush HaShem) in order to preserve his life. In fact the Rambam writes that if one conducts himself stringently and forfeits his life when he is not halachically required to do so, he is responsible for his own death (i.e., it is considered as though he committed suicide).
Tosfos (Avodah Zorah 27b) and the Rosh (ibid.) disagree with the Rambam and prove from various incidents of martyrdom related in the Talmud that one is permitted to conduct himself stringently and risk his life rather than violate a sin even when he is not halachically obligated to do so.
The Vilna Gaon asserts that Tosfos permits an individual to conduct himself stringently only when threatened by an anti-Semite whose intent is to spitefully force the Jew to violate the Torah. In such a case, if one conducts himself stringently and refuses to comply with the demand he fulfills a mitzvah of kiddush HaShem.
However, if an idolater forces a Jew to violate the Torah merely for his personal gain or pleasure (such as the case mentioned in Yevamos 121b in which a non-Jew tried to force a Jew to cook him a meal on Shabbos to satisfy his hunger) Tosfos agrees that the Jew should comply and he is forbidden to sacrifice his life (see Tosfos 74b).
The Nemukei Yosef, in defense of the Rambam's position, explains that there is a difference between an ordinary individual and a renowned Torah sage and G-d fearing individual. A very great personality is permitted to go beyond the call of duty and sacrifice his life if he feels that his martyrdom is needed to inspire the people of his generation to love HaShem and to greater levels of Torah and mitzvah commitment.
ויקרא כב,לב ונקדשתי בתוך בני ישראל
