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Martyrdom in Judaism is one of the main examples of Jews doing a kiddush Hashem, a Hebrew term which means "sanctification of the Name". [1] An example of this is public self-sacrifice in accordance with Jewish practice and identity, with the possibility of being killed for no other reason than being Jewish.
Judaism's doctrines and texts have sometimes been associated with violence or anti-violence. Laws requiring the eradication of evil, sometimes using violent means, exist in the Jewish tradition. However, Judaism also contains peaceful texts and doctrines.
The 600 victims mentioned in medieval sources seems to be an inflated number, as such a number of Jews could hardly have lived in Basel Jewish Community's 19 houses. [4] A number of 50 to 70 victims is thought to be plausible by modern historians. Jewish children were apparently spared.
Many [neutrality is disputed] scholars interpret the book of Joshua as referring to what would now be considered genocide. [1] When the Israelites arrive in the Promised Land, they are commanded to annihilate "the Hittites and the Amorites, the Canaanites and the Perizzites, the Hivites and the Jebusites" who already lived there, to avoid being tempted into idolatry. [2]
Victims of the Sicarii are said by Josephus to have included the High Priest Jonathan, and 700 Jewish women and children at Ein Gedi. [2] [3] Some murders were met with severe retaliation by the Romans on the broader Jewish population of the region. However, on some occasions, the Sicarii would release their intended victim if their terms were met.
This is a list of notable victims and survivors of the Auschwitz concentration camp; that is, victims and survivors about whom a significant amount of independent secondary sourcing exists. This list represents only a very small portion of the 1.1 million victims and survivors of Auschwitz and is not intended to be viewed as a representative or ...
Victims are in part defined by their apparent lack of choices in the face of perpetrators' violence. Ehrenreich and Cole describe the victims' place in mass atrocity this way: "The spectrum for the victim group is not one of power or action (i.e., degree of involvement in or avoidance of the destruction process) but reaction.
Hannah Arendt explicitly rejected the idea that Jewish victims had gone "like sheep to the slaughter", because all victims of Nazi persecution had behaved similarly. She argued that Bettelheim expected that Jews would somehow divine Nazi intentions better than other victims and privately criticized Hilberg for "babbl[ing] about a 'death wish ...