Is One Obligated to Bring Himself to Death for the Sanctification of Hashem’s Name?

1. It is forbidden to actively place oneself in a test requiring the sacrifice of one’s life for the sanctification of Hashem’s Name. If one can flee and be saved, he is obligated to flee and prevent himself from sacrificing his life unto death.
2. However, the Shelah HaKadosh wrote that it is fitting for a person to yearn and pray that he merit to sacrifice his life for the sanctification of Hashem’s Name, in pursuit of the positive mitzvah of “I shall be sanctified among the children of Israel.” This is as we find regarding Rabbi Akiva (Berachos 61b), who said: “All my days I was distressed over this verse, ‘with all your soul’—even if He takes your soul. When will it come to my hand, so that I may fulfill it?” One should take care in his prayer to request that the Holy One, blessed be He, bring this test upon him only at the end of his life, only if Hashem so desires, and subject to a prior condition: that he will indeed withstand the test in accordance with the will and desire of Hashem[1].

[1] The text of the prayer instituted by the Shelah HaKadosh to merit sacrificing one’s life for the sanctification of Hashem’s Name

“You are holy, and Your Name is holy; and holy ones among the holy people of Israel have sanctified, do sanctify, and will sanctify Your Name, enduring stoning, burning, execution, and strangulation, and every harsh and bitter affliction, for the sake of the sanctification of Your Name and for the salvation of the nation of Israel. Please, holy G-d, if it is Your will to bring a test upon me, sanctify me and purify me, and place in my thoughts and in my mouth the ability to sanctify Your Name publicly, as did the holy Ten Martyrs of the Roman government and thousands and myriads among the holy people of Israel. For You, Hashem my G-d, know the innermost thoughts of my heart: behold, I am prepared and ready to surrender myself—my flesh, sinews, blood, and fat—to the four death penalties and to all the harsh and bitter afflictions in the world, for the sake of Your Oneness. For You are Hashem our G-d, Hashem is One, the true One; and for the sake of Your holy Torah, the Torah of truth, which is everlasting and eternal; and for the sake of Your people Israel, one nation in the land, a holy and pure nation. Answer me, Hashem, answer me, and let sanctification come about through me. True Judge and righteous Judge, our Sages of blessed memory taught us (Responsa Maharam of Rothenburg, siman 517, in the name of Sefer Heichalos; and likewise in Kol Bo, laws of Yom Kippur) that one who gives himself over wholeheartedly for the sanctification of Your Name does not feel the great pain. Yet, this enactment of the Sages cannot suffice regardless of what may occur; rather, be with me, so that pain will not prevent my thoughts from cleaving to You, and that I may rejoice in my heart during the suffering. Add strength to my mouth to speak and sanctify [Your Name] with wisdom, understanding, and knowledge, publicly, openly, and known to all. Cleanse me of my sins, iniquities, and transgressions, and grant my portion with the holy ones who cleave to Your holiness. May the words of my mouth and the meditation of my heart be acceptable before You, Hashem, my Rock and my Redeemer.” This is the text of the prayer instituted by the Shelah HaKadosh (Maseches Tamid, Ner Mitzvah, paragraph 130):