Jewish people living under oppressive rule, have always been part of the diaspora experience. At times the religion practiced by the Emperor, Czar or Sultan was forced upon the Jews. One such incident occurred during the twelfth century. At that time the Almohad Caliphate, an Islamic Berber dynasty from Morocco, controlled North Africa, and presented the Jews (and other non-muslims) a choice; conversion to Islam or death.
Numerous Jews refused to profess Islam and were killed by the Almohads. Others, wishing to save their lives, proclaimed a belief in the Prophet Muhammad. Yet privately they carried on with Jewish traditions. Thus they worshiped in mosques but secretly recited their own prayers. These Crypto-Jews lived with fear on the outside and guilt (part of the tradition perhaps) from within.
Around the year 1160 a rabbinic judicial opinion was circulating, claiming that “Whoever attests the mission of Muhammad thereby renounces the Lord God of Israel. One should rather be killed than profess.” The author claimed that observing Jewish law secretly, while acknowledging Islam externally is futile. If the law is not followed publicly it is worthless! He added that turning to God in prayer, after proclaiming belief in Muhammad, is in itself a sinful act.
A young scholar in the city of Fez Morocco, by the name of Moshe recognized the danger in this widely circulating responsum. He was quite concerned of the unnecessary martyrdom and superfluous shame and guilt that will be caused by the mistaken author of the rabbinic opinion. So the young Moshe went on the offensive, and wrote his own epistle.
Moshe’s Epistle on Forced Conversion was written in Arabic, the language used by the masses, yet today we only have a Hebrew translation of the letter. Scholars believe that the original may be lost since Jews tried to conceal it from Muslim officials. Several significant points are made by the author of the epistle. Among them he condoned conversion to Islam for the sake of saving lives, discouraged martyrdom, and recommended migration despite the danger of the journey.
Moshe noted that the author of the circulating responsa failed to differentiate between accepting Islam voluntarily and doing so only under compulsion. “Even ones who worship idols, if done under coercion, are not barred from the world to come” he noted. Moshe used harsh words (“even brainless people would not say such things”) towards the author who failed to make a distinction between acts done willingly and acts done under constraint.
The author of the rabbinic opinion claim, that the prayer by a Crypto-Jew is meaningless and even a misdeed, were sharply criticized by Moshe. He proved from numerous rabbinic sources that even the prayers of an actual sinners is treasured by God. “How much more so regarding individuals who are only making statements due to duress” he noted.
Moshe added that throughout the Biblical narrative, individuals, even great ones like Moses Isaiah and Elijah, who were critical of the People of Israel were rebuked or punished by God. Thus wrote Moshe “how can the author of the response allow his tongue to talk negatively on the community of Israel and call them sinners and evil doers and heretics? one can only wonder how great will be his punishment for castigating those who made choices to avoid the sword.” Moshe added that despite their public proclamations the people are not sinners and God has not abandoned them.
The value of Klal Yisrael, the People of Israel is the essence of this paragraph and perhaps of the whole letter. The young author, who grew up in a home of scholarship and leadership, understood the value of the Children of Israel. When one values the nation, the message and spirit of every conversation or written communication will carry a different tone.
This message is quite relevant today as it was centuries ago. Any Issue that relates to the Jewish People, Torah or the State of Israel, will generate a wide range of viewpoint, opinions and philosophical perspective. What is crucial for the welfare and unity of our nation, is to appreciate the value of the Nation of Israel. If we adopt the outlook of the young Moshe of Fez, -known to all of us today as Moshe ben Maimon, Maimonides- respect and tolerance will come naturally.
