Akiba ben Joseph

Akiba ben Joseph
/ah kee"bah ben joh"zeuhf, -seuhf, euh kee"veuh/
A.D. c50-c135, rabbi and scholar: systematizer of Jewish oral law on which the Mishnah is based. Also called Akiba.

* * *

born AD 40
died с 135, Caesarea, Palestine

Jewish sage, one of the founders of rabbinic Judaism.

He is said to have been an illiterate shepherd who began to study after age 40. He believed that Scripture contained many implied meanings in addition to its overt meaning, and he regarded written law (Torah) and oral law (Halakhah) as ultimately one. He collected and systematized the oral traditions concerning the conduct of Jewish social and religious life, thus laying the foundation of the Mishna. He may have been involved in Bar Kokhba's unsuccessful rebellion against Rome; he gave the rebel leader his title and recognized him as the messiah. He was imprisoned by the Romans and martyred for his public teaching. See also Ishmael ben Elisha.

* * *

▪ Jewish sage and rabbinic founder

born AD 40
died c. 135, , Caesarea, Palestine [now in Israel]

      Jewish sage, a principal founder of Rabbinic Judaism. He introduced a new method of interpreting Jewish oral law (Halakha), thereby laying the foundation of what was to become the Mishna, the first postbiblical written code of Jewish law.

      The subject of numerous popular legends, Akiba is said to have been an illiterate shepherd who began to study after the age of 40. His devoted wife, Rachel, supported him both morally and materially during this arduous period of late learning (12 years, according to one account). His principal teachers were the great masters of the Law, Eliezer ben Hyrcanus and Joshua ben Hananiah. Akiba established his academy in Bene Beraq (near present-day Tel Aviv–Yafo), and the leading sages of the following generation, especially Meïr and Simeon ben Yoḥai, were his disciples.

      Akiba perfected the method of biblical interpretation called “Midrash,” whereby legal, sacral, and ethical tenets that had been sanctioned by Jewish oral tradition were viewed as being implied in Scripture. Thus, Scripture, in addition to its overt meaning, is understood as replete with implied teaching; it is, in fact, all-encompassing. The “Written Law” of Scripture and the “Oral Law” of tradition are ultimately one. Many midrashic works of the 2nd century originated in Akiba's school. In addition, he collected the oral traditions that regulated the conduct of Jewish personal, social, and religious life and arranged them systematically. (Akiba has been called “the father of the Mishna.”) His apprehension of Scripture was opposed by the contemporary exegete Rabbi Ishmael ben Elisha, who taught that “the Torah speaks in the language of men” and should not be forced to yield special meanings but instead should be interpreted exclusively by means of set, logical rules of interpretation.

      Akiba's importance lies both in his achievements as a rabbinic scholar and in the impact of his personality on his time. He was strict in matters of law (“No pity in judgment!”—i.e., compassion is irrelevant in establishing what the law is or means), but he opposed the death penalty. He respected the role of the woman in life and attributed the redemption of the Israelites from Egyptian bondage to the meritoriousness of women of that generation. He was modest in his personal life, and he was known for his concern for the poor.

      As judge he addressed litigating parties: “Know before whom you are standing. You are standing before him whose word created the world, not before Akiba ben Joseph.”

      His lectures were on legal subjects, scriptural exegesis, and religious thought. For him the central teaching of Judaism resided in the commandment “love your neighbour as yourself.” God's love for man is expressed in that he created man in his image. Man has freedom of will (“Everything is foreseen, yet freedom of choice is given”); his deeds determine his fate, yet his true reward will be granted only in the world to come. In the present life there is much suffering, but “suffering is precious” and man should praise God for it. The people of Israel, who in a special sense are “God's children,” have the task to “proclaim the glory of God to all the nations of the world.” Akiba interpreted the Song of Solomon (Solomon, Song of) as a dialogue of love between Israel and God. For the sake of this love Israel withdraws from the affairs of the world. In these teachings—partly in answer to early Christian tenets—Akiba laid the basis for an ideology of Israel in dispersion among the nations of the world.

      About the year 95, Akiba and other sages journeyed to Rome. Arriving at the seaport Puteoli they beheld the power and grandeur of the empire. While his companions wept, remembering the victory of Rome over Judaea some two decades ago, Akiba remained calm. If God is so kind to the wicked Romans, he explained, he will, in the end, be even kinder to Israel. He was equally calm when he visited the ruins of the Jerusalem Temple, destroyed by the Romans in the year 70. The prophecies of doom have come true, he commented; now we may anticipate the fulfillment of the prophecies of reconstruction.

      Scholarly opinion is divided on the extent of Akiba's participation in an ill-fated rebellion against Rome (132–135) led by Bar Kokhba (originally Simeon ben Koziba). Some consider Akiba to have been the spiritual force behind the uprising. Others take note of the Talmudic report that Akiba considered Bar Kokhba to be the promised messianic king but see no evidence of further action on his part. Akiba was, it is true, apprehended by the Romans, imprisoned in Caesarea, and finally martyred (c. 135), but his offense is recorded as having been his continued public teaching rather than revolutionary activity. He accepted the agony of martyrdom serenely (he was flayed alive, according to tradition), grateful for the opportunity to fulfill the commandment to “love God . . . with all your life,” which he always interpreted to mean “even when he takes your life.” His last words were, “the Lord is one,” the final words of the Jewish confession of faith (“Hear, O Israel! The Lord is our God, the Lord is one”).

Nahum N. Glatzer

Additional Reading
Louis Finkelstein, Akiba: Scholar, Saint and Martyr (1936, reissued 1990), is an extensive biographical narrative, with emphasis on Akiba's intellectual development.

* * *


Universalium. 2010.

Look at other dictionaries:

  • Joseph - получить на Академике рабочий купон на скидку Sneakerhead или выгодно joseph купить с бесплатной доставкой на распродаже в Sneakerhead

  • Akiba ben Joseph — Akiva redirects here. For other people and things with this name, see Akiva (disambiguation). Akiba ben Joseph (ca.50–ca.135 AD) (Hebrew: עקיבא) or simply Rabbi Akiva was a Judean tanna of the latter part of the 1st century and the beginning of… …   Wikipedia

  • Akiba ben Joseph — (40 AD– 135, Cesarea, Palestina). Sabio judío, uno de los fundadores del judaísmo rabínico. Se dice que era un pastor analfabeto que comenzó a estudiar después de los 40 años. Creía que la Escritura contenía muchos significados implícitos, además …   Enciclopedia Universal

  • Akiba ben Joseph — /ah kee bah ben joh zeuhf, seuhf, euh kee veuh/ A.D. c50 c135, rabbi and scholar: systematizer of Jewish oral law on which the Mishnah is based. Also called Akiba …   Useful english dictionary

  • Akiba ben Joseph — A•ki•ba ben Jo•seph [[t]ɑˈki bɑ bɛn ˈdʒoʊ zəf, səf, əˈki və[/t]] n. jud a.d. c50–c135, rabbi, scholar, and martyr Also called A•ki′ba …   From formal English to slang

  • Akiba ben Joseph — biographical name A.D. 40 135 Jewish sage & martyr in Palestine …   New Collegiate Dictionary

  • AKIBA, BEN JOSEPH —    a famous Jewish rabbi of the 2nd century, a great authority in the matter of Jewish tradition, flayed alive by the Romans for being concerned in a revolt in 135 …   The Nuttall Encyclopaedia

  • Alphabet of Akiba ben Joseph — Rabbinic Literature Talmudic literature Mishnah • Tosefta Jerusalem Talmud • Babylonian Talmud Minor tractates Halakhic Midrash Mekhilta de Rabbi Yishmael (Exodus) Mekhilta de Rabbi Shimon (Exodus) Sifra (Leviticus) Sifre (Numbers Deuteronomy)… …   Wikipedia

  • Akiba (Akiva), ben-Joseph — (c. 50–135)    Rabbi and patriot. Akiba came late to learning. Born into a very poor family, he had no education and worked as a shepherd. While tending the flocks of a rich Jerusalem Jew, Akiba married his master’s daughter Rachel, against the… …   Who’s Who in Jewish History after the period of the Old Testament

  • Messiah ben Joseph — (Hebrew: משיח בן יוסף), also alternatively known as Messiah ben Ephraim (Hebrew: משיח בן אפרים), is a Messianic figure peculiar to the rabbinical apocalyptic literature. One of the earliest known mentions of him is in (Sukkah52a, b), where three… …   Wikipedia

  • Alphabet d'Akiva ben Joseph — L’Alphabet d Akiva ben Joseph (hébreu : אותיות דרבי עקיבא Otiot deRabbi Akiba[1]), est le titre d un Midrash sur les noms des lettres de l alphabet hébraïque. Il en existe deux versions. Notes et références ↑ également appelé Midrash ou… …   Wikipédia en Français

Share the article and excerpts

Direct link
Do a right-click on the link above
and select “Copy Link”