This communication challenges the historical authenticity of Josephus' account of the mass suicide at Masada, arguing that the traditional narrative represents a deliberate fabrication rather than documented history. The analysis examines the methodological problems inherent in accepting Josephus' version, particularly questioning the authenticity of Eleazar ben Yair's speeches, which serve as the sole documentary evidence for the suicide narrative. Drawing on Thackeray's scholarship, the author demonstrates that these speeches reflect conventional historiographical invention rather than eyewitness testimony, noting their contradiction with traditional Jewish attitudes toward suicide. The study critically evaluates Yigael Yadin's archaeological interpretations, arguing that the physical evidence found at Masada—including skeletal remains and burned domestic items—fails to substantiate Josephus' account and that Yadin's conclusions represent overinterpretation of ambiguous archaeological data. The research proposes an alternative interpretation suggesting that Josephus fabricated the suicide narrative to portray the Zealots as cowards who chose death over combat, thereby serving Roman propaganda interests. The author argues that the defenders likely fought to the death in battle rather than committing mass suicide, contending that this revision is essential for developing an accurate historical understanding of the Zealots independent of Josephan bias.