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Rabbi Akiva

Akiva ben Joseph [aka Rabbi Akiva] (40/50-135 AD), a poor shepherd, became one of Judaism's greatest scholars. He developed the exegetical method of the Mishnah, linking each traditional practice to a basis in the biblical text, and systematized the material that later became the Mishnah. His favorite saying was "All that G-d does is for the good." Rabbi Akiva was active in the Bar Kochva rebellion against Rome, 132-135 AD. When the Bar Kochva rebellion failed, Rabbi Akiba was taken by the Roman authorities and tortured to death. This Rabbi Akiva should not be confused with Rabbi Akiva Eger (Maharal). Born in 1761 in Eisensadt, Hungary and died in 1837, Rebbi Akiva Eiger was the chief rabbi in the city of Posen. On just about every page of the Gemorah there are explanations from the great talmid Chacham – Rebbi Akiva Eiger.

Five eminent men, R. Gamaliel, the representative of cohesive unity, R. Eliezer ben Hyrcan, the faithful preserver of tradition, R. Joshua, the mediator between harsh, antagonistic elements, R. Ishmael, the common-sense interpreter of the law and R. Akiba, the reckless systematizer, gave Judaism such a peculiar character that neither Moses nor the prophets nor Ezra would have recognized it in this form. At the same time, however, they strengthened it to such a degree that it remained enduring, and was capable of exerting a not inconsiderable influence even upon the outside world.

Among the eminent personalities of his time, R. Akiba ben Joseph was undoubtedly the most gifted, the most original, and the most influential. His youth is hidden beneath a veil of highly romantic legends. According to one legend, he was a proselyte. Another legend describes him as a menial in the employ of Calba Sabua, the richest man in Jerusalem. His master's daughter fell in love with him and promised to marry him on condition that he acquire learning. Encouraged by his wife, he determined to enter a school at the age of forty in order to acquire the rudiments of knowledge. While he was receiving his education, his faithful wife, driven from her father's house, lived in poverty.

From all these poetic embellishments one thing is evident—that R. Akiba was very ignorant up to an advanced age. He himself admitted later on that while he was in the condition of ignorance he hated the learned class with a passionate hatred. A reliable report tells that his wife was compelled to sell her braids of hair in order to provide for him the necessaries of life. However, R. Akiba's vigorous nature overcame all difficulties and rendered him the most celebrated scholar of this circle.

R. Akiba, generally speaking the only systematic teacher of his time, originated a system, of legal interpretation based upon certain principles by means of which legal conclusions follow as corollaries one from the other. This system regarded the existing material of the oral law not as a dead treasure, incapable of growth, nor, as R. Eliezer looked upon it, as a thing of mere memory, but as a perpetual mine from which new treasures may be constantly recovered by the correct application of the given means.

The fundamental principle of this theory was based on R. Akiba's conviction that the wording of the Torah, particularly in its legal portions, is altogether different from that employed in any other literary composition or code. Human phraseology employs, in addition to the words essential to convey the meaning of certain thoughts, also certain terms, figures, repetitions, embellishments; in a word, a certain form which is almost superfluous to the understanding of the thought and is used merely for the sake of euphony and good taste. In the language of the Torah, on the other hand, nothing is form but everything is essence; there is nothing superfluous, not a word, not a syllable, not even a single letter. Each peculiarity of expression, each expletive, even each mark is to be regarded as conveying a particular reference, a hint, a deeper meaning.

R. Akiba's system opened a new path, and revealed new points of view. The Oral Law hitherto regarded by some as hanging on a hair and without any scriptural basis, was now placed on a solid foundation. Halachic differences of opinion were partly removed by this method. R. Akiba's contemporaries were surprised and dazzled, and grew enthusiastic at this new system which, after all, was likewise very old. Scholars admitted that the law might have been forgotten or neglected, had not R. Akiba come to its rescue. With exaggerated enthusiasm it is said that many ordinances which were unknown to Moses were made known to R. Akiba.

R. Akiba not only provided the Oral Law with a new system of interpretation but also gave it a methodic order and arrangement, and thus paved the way for a possible completion of the rich material of the oral law. Hitherto the halachahs were transmitted in a detached, incoherent form. In order to master this great mass of tradition, it was necessary for the student to spend many years in attendance upon those who were in possession of it, and it required indefatigable diligence and a strong, retentive memory. R. Akiba facilitated the study of the law by arranging it in systematic groups, thereby rendering memorizing comparatively easy. He grouped the various laws according to their contents, so that all the laws with reference to the Sabbath, marriage, crimes, and property formed a whole. The entire material he divided into homogeneous parts, each one of which received the title Masechta (texture). Within each part, he arranged the laws in numerical groups whenever possible in order to assist the memory.

R. Akiba's system, distinguished both by its treatment of the subject matter, and by its orderly arrangement, gradually superseded all former methods in spite of some opposition. The name of the reconstructor of the oral law became famous in Judaean communities, near and far. Young men thirsting after knowledge, who found more enjoyment in keen analysis and comparisons than in the mere memorizing of the oral law, flocked to R. Akiba. Legend ascribes to him extravagantly twelve thousand disciples at one time, and twentyfour thousand at another. It is said that once, accompanied by a great throng of his disciples, he went to visit his wife who was living in dire poverty. A great multitude assembled to greet the celebrated teacher and among them was his wife poorly clad. At the sight of her husband she impatiently elbowed her way through the crowd, and pressed toward the great man in order to embrace his knees. At this juncture she was about to be driven away by the disciples, when their master exclaimed: "Leave her be! For whatever I am and whatever you are is due to her alone." R. Akiba lived with his wife, henceforth, in great affluence, for her rich father was glad to take her back into his house when he discovered that the famous teacher was his despised son-in-law. R. Akiba was very proud of his wife who had suffered so much for his sake, and he used to say that he is rich who has a virtuous woman as a wife.

R. Akiba had his permanent residence in Bene Berak where his academy was located. However, as a member of the Sanhedrin, he visited Jamnia frequently. Hardly ever was an important question decided in his absence. His colleagues used to say: "When R. Akiba is absent, the Law also is absent." This homage, however, did not inspire him with the pride which usually follows upon fame, but he remained as modest as heretofore.

With the exclusion of the Judaean-Christian sect from the Judaean community not all the traces of the influence which they exerted upon Judaism were obliterated, and a ban had to be put upon certain gnostic views which had so deeply insinuated themselves into the Judaean consciousness that they found expression even in certain prayers. R. Akiba, in particular, exerted himself to put a stop to the extravagance of that theosophy which led to apostacy and to vice. It was his opinion that the story of creation and of Ezekiel's vision of God's throne which were favorite topics of the gnostic fancies should not be interpreted before the people. The insertion of ambiguous prayers which alluded to antagonistic principles in the divine nature was suppressed. R. Akiba who had also tasted of the alluring fruit of gnosticism but whose faith in Judaism remained unshaken opposed gnostic teachings with the maxim: "Everything is foreseen, but freedom of will is given (to man); the world is judged with goodness but in accordance with the amount of one's deeds (not by the mere gnostic condition) (Pirke Aboth 3: 19). At the instance of R. Akiba the reading of the Judaean-Christian gnostic literature was interdicted with the emphatic warning that the reader of such writings would imperil his salvation like one who denies the Torah or resurrection. These measures bore their fruit. The pure Judaean conception of God, of his relation to the world, and of the moral conduct of man remained undefiled in Judaean circles.

Rabbi Akiba regarded Bar Kochba as the 'star of David' which was expected on the basis of Num.24.17, and renamed him Simon Bar Kochba, meaning "Son of a Star." Under the auspices of the Rabbi Akiba, the acknowledged head of the Jewish community, Bar Kochba was introduced to the nation as its Messiah about the year AD 130. Bar Kochba was an irascible messiah whose devotion to God was tinged with a little skepticism. He is said to have once exclaimed before a battle, "Lord, you don't have to help us, but don't spoil it for us either."

Bar Cocheba was his Messianic name given him by R. Akiba. When R. Akiba first saw him he was so deeply impressed by his appearance that he exclaimed: "This is the Messianic king," and applied to him the biblical verse: "And a star (cochab) has arisen in Jacob" (Numbers 24: 17). R. Akiba was so carried away by the striking personality of Bar Cocheba that he had implicit confidence that that hero would humble Rome, restore the glory of Israel, and bring about the Messianic kingdom in the near future. There were, of course, some men who did not share in R. Akiba's extravagant hopes. R. Johanan ben Torta retorted: "Grass will sooner grow on thy chin, Akiba, before the Messiah makes his appearance." However, the recognition and the homage which R. Akiba bestowed upon him, placed a halo of Messianic glory about Bar Cocheba in the popular mind, and lent to him an extraordinary dignity and authority in the eyes of the people. Judaean warriors from all countries flocked to the standard of the Messianic king. Even Samaritans and heathens made common cause with the Judaeans.

Against the Judaean-Christians who lived in Judaea, Bar Cocheba proceeded with hostility since they were regarded as apostates and especially as informers and spies. The hatred against the Judaean-Christians was enhanced when they refused to participate in the national war, and remained only indifferent spectators of this fearful drama. In the restored State where all the laws came into force again, the Judaean tribunals felt' justified in summoning to judgment those members of their nation who not only denied the law but even scorned it. The death penalty, however, was never imposed upon them, as later Christian chroniclers maintained in order to excite hatred against the Judaeans; they were only scourged. However, even among the Nazarenes there were patriots who embraced the national cause and who delivered up to the tribunals those members of their sect who were guilty of treason. A few statements in the gospels which were composed at this time betray the discord which prevailed among the Christians of Palestine during the course of this war, and the anxiety under which they labored.

Rabbi Akiba was finally seized by the Romans, and condemned to death for participating in the revolt of Bar Kochba. Tradition tells of ten martyrs who died for the Law. Foremost among these was R. Akiba. Pappus ben Judah, one of the moderates, warned him in vain against the danger involved in meeting with his disciples because the vigilant eye of the Roman spies penetrated every nook and corner. R. Akiba showed him, by means of a fable, how futile and how sinful it was to fear death. He was thrown into a dungeon, and because Rufus regarded him as the head and the authority of Judaism, he proceeded against him with even greater severity than against others. R. Akiba was kept for a long time in close confinement, though the surviving scholars succeeded occasionally in evading the vigilance of his jailors in order to consult him on a mooted question of the law. Rufus might have hoped that R. Akiba, weakened by close confinement, would be induced to submit, and thus set an example for others. As R. Akiba still remained firm, Rufus put him to the torture, and had his skin torn off with an iron curry-comb. Amidst his tortures, R. Akiba recited the Shema with a smile of satisfaction on his lips. Astonished at such extraordinary steadfastness, Rufus asked R. Akiba whether he was a magician that he was able to bear his pain with such indifference. R. Akiba replied: "I am no magician, but I rejoice at the opportunity to love my God also with my life." With the last word of the Shema, (God is) "One," R. Akiba breathed his last. His death which was as extraordinary as his life, left a great void behind it; his contemporaries lamented that in his death the arms of the Torah were broken, and the wells of wisdom stopped up.