Rabbi Akiva (ben Joseph; Mid-first Cent. Ce. - C.135)

RABBI AKIVA  (Ben  Joseph; mid-first cent. CE. - c.135)

One of the key figures in the formative period of rabbinic Judaism. His

early  history  is shrouded in legend. Traditionally the son

of  a proselyte, he was a poor and ignorant youth who earned

his  living  as a shepherd for the rich landowner, Ben Kalba

Sabua.  Akiva  married  his daughter, Rachel, who encouraged

him to start studying when he was already 40 (he learned the

alphabet  together  with  his son) and even sold her hair to

find  money for food. His father-in-law was enraged that his

daughter  had  married  Akiva and refused to recognize their

marriage.  They  lived in poverty but Rachel uncomplainingly

looked after the children while he went away to study at the

academies  of  famous  rabbis.  According  to  the story, he

returned   after  24  years,  accompanied  by  thousands  of

disciples,  to  whom  he  proclaimed  that  he and they owed

everything to Rachel.

Whatever  the historical accuracy of these traditions, Akiva

had,  before  the  end  of  the  century,  become one of the

outstanding  rabbinicc  authorities  and  had  established a

distinguished  academy  at Benei Berak which produced nearly

all  the leading rabbis of the next generation. By this time

his father-in-law was reconciled and Akiva enjoyed wealth as

well  as  wisdom. He was regarded as one of the heads of the

Jewish community in Eretz Israel on whose behalf he traveled

extensively  including  a mission to Rome in 95 CE to obtain

from  Emperor  Domitian  the  cancellation  of  anti- Jewish

legislation.

In  his  time,  Judaism was guided by a vast accumulation of

oral  traditions.  These were collected, organized according

to  subject  matter,  and  committed  to  writing  by Akiva,

thereby   laying   the   foundation  for  the  Mishnah,  the

authoritative  code  of  Judah ha-Nasi (q.v.), which in turn

was the basis of the Talmud. His innovativeness in the field

of  Jewish  law led to the saying, "What was not revealed to

Moses  was  discovered by Akiva." In particular he held that

every  word,  letter,  and  mark in the Bible was sacred and

possessed  a meaning. (A legend related that Moses in heaven

saw God making crowns for the letters of the Torah and asked

for  the reason. God replied, "A man called Akiva will arise

who  will  deduce  rules  of Jewish law from every curve and

crown  on  these letters.") Akiva derived laws from even the

apparently  most  unimportant  and  redundant  words  of the

Bible,  seeking  to  demonstrate  how  the Written Law - the

Bible - contained  the  oral  tradition. This approach was a

matter  of  controversy  with  another  great scholar, Rabbi

Ishmael  ben  Elisha,  who insisted that the Bible speaks in

human  language  and  should be understood through its plain

meanings  and  not  through the fanciful, homiletic approach

expounded  by  Akiva.  Akiva was also one of the pioneers of

Jewish  mysticism who - in the guarded words of the rabbis -

"entered the heavenly garden and emerged unscathed."

After  the  Jerusalem  Temple had been destroyed (70 CE) and

Jewish  independence lost, Akiva was convinced that national

redemption  would ensue. In the year 132, following measures

by  the  Roman  emperor  Hadrian,  which incensed the Jewish

population, a revolt broke out under Simeon bar-Kokhba (q.v.

) which achieved impressive initial successes. It is thought

that  Akiva  was  one  of  the  religious  forces behind the

rebellion.  Certainly  he  enthusiastically supported it and

even hailed Bar-Kokhba as the potential messiah, proclaiming

"A  star  has stepped out of Jacob" (hence the epithet "Bar-

Kokhba,"  i.e.,  "son of a star," for the leader, whose real

name  was  Bar Kosiba. After three years of bitter fighting,

the  rebellion  was quelled by the Romans with much cruelty.

Hadrian  issued a series of edicts aiming at the elimination

of Judaism, including a ban on study of the Torah, which was

ignored  by Akiva. Imprisoned by the Romans, he continued to

teach  his  pupils  in  devious  ways, even while in prison.

Eventually  Akiva,  now in his nineties, was sentenced to be

executed  in  Caesarea.  The  story goes that he insisted on

reciting  the  Shema even while his persecutors were tearing

his  flesh  with  iron  combs.  He  was  asked  how he could

continue  to pray while in agony and answered: "All my life,

I  have  sought to serve God with all my heart, all my soul,

and   all  my  might  [as  is  written  in  the  Shema,  cf.

Deuteronomy  6:5].  Now  I  realize  the  meaning of serving

God  `with  all  my soul,' that is, even though he is taking

away  my  life."  The connection of the Shema with the great

martyr  led  to  its  recitation  being  adopted  as a final

confession of faith for later Jewish martyrs and for Jews on

their  deathbeds. L. Finkelstein, Akiba: Scholar, Saint, and

Martyr, 1962. AKIVA'S SAYINGS

Who is wealthy? The man with a virtuous wife.

"Love  your  neighbor as yourself" is the great principle of

the Torah.

Whatever God does is for the best.

Tradition  is a protection ("fence") for Torah; tithes are a

protection  for  wealth;  vows  for  abstinence; silence for

wisdom.

Before  you  taste  anything,  recite  a benediction. He who

sheds blood impairs the Divine image.

If  a  husband  and  wife  are worthy, the Shekhinah (Divine

Presence)  abides  with them; if they are not, fire consumes

them.

Everything  is  foreseen,  yet freedom of choice is granted.

The  world  is  judged  favorably,  yet  all  depends on the

preponderance of good deeds.

Whoever  neglects  to  visit  a  sick person is like one who

sheds blood.

More  than  the  calf wants to suck, the cow wants to suckle

(i.e.,  the  teacher wants to teach even more than the pupil

wants to learn)

Beloved is man, for he was created in the image of God.

Beware of unsolicited advice.

The  judge  who  passes  sentence  must  fast  on the day of

execution.

As  a  house  implies  a builder, a dress a weaver, a door a

carpenter, so the world proclaims God, its Creator.

Take your place a little below your rank until you are asked

to  move  up;  it is better to be told "come up higher" than

"move down."