Why Do Ancient Texts Seem to Pray for the Death of Non-Believers?

Hello, I’d really appreciate your help understanding something that has been troubling me. In some Jewish texts, it seems there are blessings or wishes for non-believers to die. That struck me as harsh or even disrespectful, almost sounding like religious racism. I’m trying to understand, why would Judaism have such a blessing? Is this meant literally, or is it symbolic?

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Hello and blessings,

Thank you for your sincere and thoughtful question.

Let’s begin by clarifying an important point: In our times, Jewish law strictly forbids harming or killing any Jew, even one who has rejected belief in the Torah. The idea that Judaism calls for violence against non-believers is a misunderstanding, especially when taken out of historical context.

Judaism is rooted in compassion. As the verse says, "Its ways are ways of pleasantness, and all its paths are peace” (Proverbs 3:17). The Torah’s goal is to benefit humanity, not to harm or cause suffering, and our sages went to great lengths to avoid issuing harsh punishments (see Talmud, Makkot 7). The Jewish people are described as compassionate, modest, and kind (Yevamot 19)—qualities that reflect the nature of G-d Himself, who is referred to as “the Merciful One.” The Torah testifies that G-d gave the Jewish people a special measure of compassion (Deuteronomy 13:18). G-d is the source of mercy, and everything He commands is for the ultimate good.

In the daily Amidah (Silent Prayer), there is a blessing that reads: “May there be no hope for the heretics and informers”. You asked, quite reasonably, why such a prayer exists. To understand it, we need to look at Jewish history.

In ancient times—especially during the Talmudic and medieval periods—Jewish heretics were not only people with different beliefs, but many of them actively endangered their fellow Jews. These individuals would report Torah scholars to Roman or Christian authorities, leading to executions, torture, and destruction of entire communities.

They were therefore referred to not only as heretics (koferim) but also as informers (malshinim) as their actions had devastating real-world consequences. The Talmud even mentions that Torah scholars feared traveling with unlearned Jews who hated them so intensely they might attack them (see Pesachim 49). Rabbi Akiva himself once admitted that before he became religious, he wanted to harm Torah scholars. The opposition wasn’t always only theological, but was oftentimes violent and personal.

Later, during the Christian era, converted Jews often led blood libels against Jewish communities, inciting pogroms and orchestrating public burnings of Torah scrolls. One well-known example is Pablo Christiani, a Jewish convert to Christianity who debated the Ramban (Nachmanides) in a forced public disputation and later helped persecute Jews.

When you read harsh laws in texts like Maimonides (the Rambam), they were written in the context of real physical danger from Jews who actively sought to destroy their own people. According to Jewish law, such individuals were seen as life-threatening enemies. Hence, the legal and liturgical language regarding them.

However—and this is crucial—the Rambam later clarified that these laws do not apply to Jews who reject religion out of ignorance orconfusion, which is the case for most non-observant Jews today. Such people are like “tinok shenishba”—a child who was taken captive and raised without knowledge of the truth. These individuals are not to be condemned, but treated with patience and love.

The Chazon Ish, one of the leading rabbis of the 20th century, wrote a powerful clarification: “The laws regarding the destruction of heretics only applied when G-d’s providence was openly visible, such as in the days of the Temple, when miracles and prophecy were common. In those days, someone who denied the Torah was doing so out of rebellion and moral corruption, and removing them was a protection for the world. But in our time, when G-d’s presence is hidden and faith is no longer obvious to the masses, acting harshly would only increase the breach. Instead, we must bring people closer with love and kindness.”

These ancient laws were situational, intended to protect the Jewish people during specific historical crises. They are not instructions for how to relate to others in today’s world.

Today, the appropriate response to someone who doesn’t believe or who has left religious observance is compassion, understanding, and respectful dialogue. Our role is not to condemn, but to inspire and guide, just as the sages and scholars of every generation have done.