The Shevut Yaakov (Rabbi Yaakov Reischer Bechofen, 1670-1733) addresses a question (in his responsa, vol. 2, chapter 106) concerning the situation of a Jew who is threatened to convert out of his faith. Halacha requires that a Jew refuse to worship another deity even at the threat of death. The question discussed by the Shevut Yaakov is whether one must first attempt to flee before sacrificing his life in such a situation, or if he may remain to sanctify G-d's Name even if he has the option of escaping.
The Shevut Yaakov answers this question based on the Gemara's discussion in Masechet Pesachim (53) about Chananya, Mishael and Azarya, three Jews who allowed themselves to be thrown into a furnace by the Babylonian king Nevuchadnetzar rather than obey his order to worship an idol. The Gemara poses the question of on what basis these men reached the conclusion that they should sacrifice their lives for the sake of the Almighty's honor. The answer, the Gemara responds, is that they followed the example of the frogs in Egypt, whom G-d sent to punish the Egyptians and ordered that they even enter the Egyptians' ovens. Chananya, Mishael and Azarya reasoned that if even frogs cast themselves into hot ovens for G-d's honor, then certainly they should, as well. Tosefot, commenting on this Gemara, ask why the Gemara found it necessary to find a precedent for Chananya, Mishael and Azarya's martyrdom. After all, Halacha clearly requires sacrificing one's life to avoid worshipping an idol, and therefore these men should have been prepared to cast themselves into the furnace irrespective of the precedent set by the frogs of Egypt. Tosefot answer that the Gemara's question was why Chananya, Mishael and Azarya did not flee rather than subject themselves to death. The Gemara responds that they learned from the example of the frogs of Egypt that it is worth sacrificing one's life to sanctify G-d's Name.
Tosefot's understanding of the Gemara clearly suggests that a person need not attempt to flee to avoid sacrificing his life, and he may remain and allow himself to be put to death in the sanctification of G-d's Name, and this is the conclusion of the Shevut Yaakov.
By contrast, the Peri Chadash (Rabbi Chizkiya Da Silva, Italy-Israel, 1659-1698) held that one must attempt to escape and thereby save his life before allowing himself to be killed for the sanctification of G-d's Name. Only very distinguished individuals, whose death in the name of Judaism would serve to create a very significant Kiddush Hashem (sanctification of G-d's Name), may willingly stay behind rather than escape. All others, however, must do what they can to escape death before giving their lives.
Thus, the question of whether one must try to escape before surrendering his life for the sanctification of G-d's Name is subject to a dispute between the Shevut Yaakov and Peri Chadash.
Of course, we hope and pray that this discussion never becomes practically applicable.
