The Secret of the Ten Martyrs: Atonement for the Sale of Yosef and Self-Sacrifice

Lesson No. 437 | Sunday, Parashas Va'eschanan, 9th of Av 5765.

In every generation, there are Ten Martyrs who stand to atone for the sin of the sale of Yosef, until the coming of Mashiach. This article reveals the secret of the mesirus nefesh (self-sacrifice) of the tzaddikim, from Rabbi Chanina ben Teradion to the holy martyrs of the Holocaust. It explains how true intention during the lamentation of the Ten Martyrs can sweeten all harsh decrees.

In every generation, there are Ten Martyrs. Just as it was in Uman, where Rabbi Levi Yitzchak would always say that those holy martyrs who were killed there embody the concept of the Ten Martyrs. In every generation, the souls of the Tribes return, because until King Mashiach arrives, we have not yet fully atoned for the sale of Yosef. When they threw Yosef down to Egypt, they tortured him severely:

"They afflicted his foot with fetters, his soul was placed in iron" (Psalms 105:18).

For twelve years in prison and another year in the house of Potiphar, they pierced him with iron and pins day and night, and placed him in shackles. Just as they took Yosef from the Valley of Dothan to Egypt with cruel, murderous blows, breaking his bones as he screamed and cried, so too, in every generation, they take the Jewish people in death trains and through terrible tortures to extermination camps, because we still have not atoned for what we did to Yosef.

This is what Reuven meant when he said: "The boy is gone, and I, where shall I go?" The holy Arizal explains that "I" (ani) alludes to "God of vengeance" (E-l nekamot), and "where" (anah) alludes to "God of vengeance, appear" (E-l nekamot hofia). Reuven saw with his divine inspiration (ruach hakodesh) that he had failed to save Yosef. He understood that now, in every generation, ten tzaddikim—the greatest of the generation—would have to come and undergo severe tortures, having their flesh combed with iron combs and being thrown into fiery furnaces.

Therefore, the holy Zohar states in Parashas Balak that in every Shemoneh Esrei prayer, when we say "God of vengeance, Hashem, God of vengeance, appear," one must have in mind the Ten Martyrs.

The Song of the Sun and Seeing Wonders

The holy Arizal explains regarding the verse, "Give thanks to Hashem, call upon His name, make His deeds known among the nations," that the sun does not want to shine until the spilled blood of Israel is avenged. The sun cries out every day, and until it is shot with spears and lances of fire, as it is written in Habakkuk:

"Sun and moon stood still in their habitation; at the light of Your arrows they go, at the shining of Your glittering spear" (Habakkuk 3:11).

It refuses to come out. "Give thanks to Hashem" is the song of the sun, and therefore one must always make sure to say it before sunrise (netz hachamah). The sun sees miracles and wonders every day, and when it reaches "God of vengeance, appear," it refuses to shine until the blood of Israel is avenged.

To this, the holy Arizal adds: Anyone who does not see new miracles and wonders every day, about him it is said, "They do not regard the work of Hashem, nor do they see the deed of His hands." A Jew who recites the Shema without tefillin, or who wakes up late and does not feel the presence of Hashem in the world, feels only his own physical body and the illusion of "my power and the might of my hand." If he truly felt that Hashem exists, he would jump out of bed to cry out "Give thanks to Hashem, call upon His name," and he would see miracles every single day.

Running to the Sword with Joy

When we read the lamentations (kinos) about the martyrs, we must know that the moment a person sees that they are coming to kill Jews, he must run to the sword and agree to be slaughtered for the sanctification of Hashem's Name (Kiddush Hashem). There is nothing greater than dying for *Kiddush Hashem*.

This was the practice of the Rebbe, Rabbi Avraham Elimelech of Karlin. He arrived in the Land of Israel thirty days before the outbreak of the Holocaust. He went to the graves of tzaddikim, to the resting places of the Rashbi and the holy Arizal, and wept terribly. He cried out to all the tzaddikim of the generation: "There is going to be a Holocaust! Why are you silent? Why are you not awakening the Jewish people?" People refused to believe it; they said that Hashem would never do such a thing.

But he knew. He distributed his clothing, his shtreimel, and his silver walking stick, so that they would not fall into the hands of the Nazis. He said, "I am going to be killed with my brothers; I will not leave them alone." He boarded a ship and returned to Europe, straight into the inferno, out of immense mesirus nefesh (self-sacrifice).

The Root of the Destruction: Baseless Hatred and Fratricidal War

All the troubles and destructions begin with wars between brothers. Already from the creation of the world, Kayin and Hevel fought over the Land of Israel and the site of the Holy Temple. Later, during the Second Temple era, the two brothers Hyrcanus and Aristobulus fought each other for control over Jerusalem, as described in the book of Yosippon and in the Talmud.

In the Shabbos zemiros, we sing: "I was handed over to Edom by the hands of my friends, my adversaries." People sing this and do not realize that this is where the destruction began! Because of "my friends, my adversaries"—strife between brothers—we were handed over to the exile of Edom. To this day, the fighting continues; everyone wants to expel the other, and this is the true reason for all the harsh decrees, for the uprooting of settlements like Gush Katif, for the uprooting of yeshivas and synagogues, and for the war over Jerusalem. As long as Mashiach has not arrived, and we have not yet atoned for the sale of Yosef, the exiles and troubles continue.

The Fire That Retreats Backward

It is an accepted tradition from the Maharam of Rothenburg that anyone who is thrown into a fire and goes willingly and joyfully to sanctify Hashem's Name (al kiddush Hashem) is guaranteed not to feel any pain.

This is what happened with Rabbi Chanina ben Teradion. When they threw him into the fire, not only did it not burn him, but it retreated, creating a cool, empty space around him. The Roman executioner, Kastineri, stood there in panic and asked, "What is happening here? Why isn't the fire burning you?" Rabbi Chanina answered him, "The fire will not burn me until I give it permission. First, let me do an hour of Hisbodedus (secluded prayer), and afterward, I will tell you if you can burn me."

The executioner was driven crazy by this. He began to think and realized: "We do not rule over them; rather, they rule over us. These ten tzaddikim are the ones who truly rule over Rome!" The executioner also did an hour of Hisbodedus, his entire mindset completely transformed, and he decided that he wanted to be burned together with Rabbi Chanina ben Teradion. He asked, "Do you guarantee me a portion in the World to Come?" Rabbi Chanina answered in the affirmative, and immediately a Bas Kol (Heavenly voice) emerged and declared:

"Rabbi Chanina ben Teradion and Kastineri are destined for the life of the World to Come" (Avodah Zarah 18a).

Sweetening the Decrees Through the Elegy of the Ten Martyrs

All the tragedies and harsh decrees throughout history, including the years of wrath during the Holocaust (5701-5702 / 1941-1942), are already hinted at in the word "Bereishis" (In the beginning). Everything was destined to atone for the "Rosh Bayis" (the head of the house)—for the sin of the selling of Yosef and the brotherly strife.

But we have the power to sweeten everything. When we recite the elegy of the "Asarah Harugei Malchus" (Ten Royal Martyrs)—whether it is now on Tisha B'Av or in another two months on Yom Kippur—we must say it with tears and with all our might.

Anyone who merits to concentrate deeply on the Ten Martyrs is guaranteed, for himself and his descendants forever, that he will suffer no sorrow, harm, or disaster. Through true, heartfelt intention during this elegy, we can sweeten all harsh decrees and merit to see the rebuilding of the Beis HaMikdash speedily in our days, Amen.

Lesson No. 437