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'''Moses sees Rabbi Akiva''' teaching the Oral Torah, and later meeting his fate at the hands of the Romans, in a [[sugya]] (passage) in the [[Babylonian Talmud]]. The sugya appears in tractate [[Menachot]] (29b), which generally deals with Temple offerings. Jewish commentaries have drawn many lessons from this story, on topics ranging from rabbinic authority to interpretive innovation to the justification of human suffering (theodicy).
'''Moses sees Rabbi Akiva''' teaching the Oral Torah, and later meeting his fate at the hands of the Romans, in a [[sugya]] (passage) in the [[Babylonian Talmud]]. The sugya appears in tractate [[Menachot]] (29b), which generally deals with Temple offerings. Jewish commentaries have drawn many lessons from this story, on topics ranging from rabbinic authority to interpretive innovation to the justification of human suffering (theodicy).


== Context ==
== Context and summary ==
The sugya assumes familiarity with several aspects of rabbinic beliefs and practice. The opening assumes that God [[Revelation at sinai|reveals the Torah to Moses at Mount Sinai]] and that this revelation incorporates the [[Oral Torah]] of rabbinic teachings, not just the written scripture of the Hebrew Bible. The opening also refers to the [[Tag (Hebrew writing)|"crowns" (''tagim'')]] on letters for the [[Sofer|calligraphy of a Torah scroll]]. Readers are expected to know that [[Rabbi Akiva]], a leading sage of the early rabbinic period, was known for his interpretive creativity, and that he was one of the [[Ten Martyrs|ten martyrs]] who were tortured and killed by Romans during the [[Bar Kokhba revolt]]. Finally, it is helpful to know that there is a category of Jewish law that is authoritative because it is said to be a [[law given to Moses at Sinai]].<ref>{{Cite web |title=Menachot 29b:3 |url=https://www.sefaria.org/Menachot.29b.3 |access-date=2024-11-17 |website=www.sefaria.org}}</ref><ref>Jeffrey Rubenstein, Stories of the Babylonian Talmud (Baltimore: Johns Hopkins University Press, 2010), 182–20</ref>
The sugya assumes familiarity with several aspects of rabbinic beliefs and practice. The opening assumes that God [[Revelation at sinai|reveals the Torah to Moses at Mount Sinai]] and that this revelation incorporates the [[Oral Torah]] of rabbinic teachings, not just the written scripture of the Hebrew Bible. The opening also refers to the [[Tag (Hebrew writing)|"crowns" (''tagim'')]] on letters for the [[Sofer|calligraphy of a Torah scroll]]. Readers are expected to know that [[Rabbi Akiva]], a leading sage of the early rabbinic period, was known for his interpretive creativity, and that he was one of the [[Ten Martyrs|ten martyrs]] who were tortured and killed by Romans during the [[Bar Kokhba revolt]]. Finally, it is helpful to know that there is a category of Jewish law that is authoritative because it is said to be a [[law given to Moses at Sinai]].<ref>{{Cite web |title=Menachot 29b:3 |url=https://www.sefaria.org/Menachot.29b.3 |access-date=2024-11-17 |website=www.sefaria.org}}</ref><ref>Jeffrey Rubenstein, Stories of the Babylonian Talmud (Baltimore: Johns Hopkins University Press, 2010), 182–20</ref>
[[File:Yod for the divine name.jpg|thumb|Three stylized yod letters in an illustrated [[Haggadah]]. At its tip, there are three yod letters in typical calligraphy.]]
The immediate context for the story is a discussion of scribal writing and, as scholars have noted, a mishnah about what prevents (''me'akev'') proper writing of a mezuzah parchment, along with a statement by Rabbi Yehudah about the ''kotz'' (thorn or tip) of the letter [[yodh]].


⚫
In this Talmudic sugya, [[Judah bar Ezekiel|Rav Yehudah]] narrates the story, which can be summarized as follows: When Moses ascended into heaven (or Mount Sinai), he saw God preoccupied with making [[Tag (Hebrew writing)|ornamental "crowns"]] (''tagim'') for the letters of the Torah. When Moses inquired what prevents (''me'akev'') God from giving the Torah and instead making these embellishments. God explained that a man named Akiva ben Yosef would be born, in a future generation, and that he would derive "heaps" of [[halakha]] (Jewish laws) from "each and every thorn" (''kotz'') on Torah letters. Moses requested that he be allowed to see this sage, and God assented: suddenly, Moses found himself sitting in Akiva's [[Beth midrash|beit midrash]] or study hall. As Moses listened to Akiva's teachings about the Torah, he grew weary or dismayed, because (ironically) Moses could not understand it. However, when one of the students asked Akiva for the source of his teaching, Akiva replied that it was a "[[law given to Moses at Sinai]]," so Moses was put at ease. When Moses returns to God and asks what the Akiva's ultimate reward will be, he is shown the grisly aftermath of Akiva's execution. Horrified, Moses demands God explain His actions, at which point God commands Moses to be silent and respect God's judgement.<ref name="je">{{Jewish Encyclopedia|inline=1|title=AKIBA BEN JOSEPH|url=http://jewishencyclopedia.com/articles/1033-akiba-ben-joseph|access-date=23 January 2017}}
== Summary ==
⚫
In this Talmudic sugya, [[Judah bar Ezekiel|Rav Yehudah]] narrates the story when [[Moses sees Rabbi Akiva (Menachot 29b)]]. When Moses ascended into heaven (or Mount Sinai), he saw God preoccupied with making [[Tag (Hebrew writing)|ornamental "crowns"]] for the letters of the Torah. When Moses inquired what the purpose of these embellishments were, God explained that a man named Akiva ben Yosef would be born in a future generation, and that he would derive [[halakha]] from every little tittle and crown of the letters of the Law. Moses requested that he be allowed to see this sage, and God assented: suddenly Moses found himself sitting in Akiva's [[Beth midrash|beit midrash]] or study hall. As Moses listened to Akiva's teachings about the Torah, he grew weary or dismayed, because (ironically) Moses could not understand it. However, when one of the students asked Akiva for the source of his teaching, Akiva replied that it was a "[[law given to Moses at Sinai]]," so Moses was put at ease. When Moses returns to God and asks what the Akiva's ultimate reward will be, he is shown the grisly aftermath of Akiva's execution. Horrified, Moses demands God explain His actions, at which point God commands Moses to be silent and respect God's judgement.<ref name="je">{{Jewish Encyclopedia|inline=1|title=AKIBA BEN JOSEPH|url=http://jewishencyclopedia.com/articles/1033-akiba-ben-joseph|access-date=23 January 2017}}


'''''Jewish Encyclopedia'' bibliography:'''
'''''Jewish Encyclopedia'' bibliography:'''

* [[Zecharias Frankel|Frankel]], ''Darke ha-Mishnah'', pp. [http://hebrewbooks.org/pdfpager.aspx?req=31828&st=&pgnum=118&hilite= 111]-123;
* [[Zecharias Frankel|Frankel]], ''Darke ha-Mishnah'', pp. [http://hebrewbooks.org/pdfpager.aspx?req=31828&st=&pgnum=118&hilite= 111]-123;
* J. Brüll, ''Mebo ha-Mishnah'', pp. [http://hebrewbooks.org/pdfpager.aspx?req=38859&st=&pgnum=119&hilite= 116]-122;
* J. Brüll, ''Mebo ha-Mishnah'', pp. [http://hebrewbooks.org/pdfpager.aspx?req=38859&st=&pgnum=119&hilite= 116]-122;
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* [[M. Braunschweiger|Braunschweiger]], ''[https://books.google.com/books?id=oXQuAAAAYAAJ Die Lehrer der Mischnah]'', pp. 92-110.</ref><ref>{{Cite web |title=Menachot 29b:3 |url=https://www.sefaria.org/Menachot.29b.3?lang=bi&with=all&lang2=en |access-date=2024-11-17 |website=www.sefaria.org}}</ref>
* [[M. Braunschweiger|Braunschweiger]], ''[https://books.google.com/books?id=oXQuAAAAYAAJ Die Lehrer der Mischnah]'', pp. 92-110.</ref><ref>{{Cite web |title=Menachot 29b:3 |url=https://www.sefaria.org/Menachot.29b.3?lang=bi&with=all&lang2=en |access-date=2024-11-17 |website=www.sefaria.org}}</ref>


In the story, the word ''kotz'' has usually been translated as thorn or thistle. However, [[lexicography]] scholar Shlomo Naeh traced it to a rare word for biblical [[pericope]] (a unit of verses).<ref name=":0">{{Cite journal |last=Yadin-Israel |first=Azzan |date=2014-05-14 |title=Bavli Menaḥot 29b and the Diminution |url=https://brill.com/view/journals/jaj/5/1/article-p88_6.xml |journal=Journal of Ancient Judaism |volume=5 |issue=1 |pages=88–105 |doi=10.30965/21967954-00501006 |issn=1869-3296}}</ref>
⚫
According to [[Louis Ginzberg]], "this story gives in naive style a picture of Akiba's activity as the father of Talmudical Judaism."<ref name="je" />

The word ''me'akev'' (prevents) is also out of place, since Jewish law would ordinarily use the term to invalidate (''posul'') the parchment.<ref name=":0" />


== Academic and religious responses ==
== Academic and religious responses ==
⚫
According to [[Louis Ginzberg]], "this story gives in naive style a picture of Akiba's activity as the father of Talmudical Judaism."<ref name="je" />

David Halivni-Weiss sees the sugya as an exemplar of a minimalist position on divine revelation, leaving space for rabbinic interpretation. He states the story is often misunderstood:<blockquote>Though this story is sometimes interpreted to support the claim that each succeeding generation has an equal share in revelation, and that contemporary exegesis is not beholden to the past, it actually expresses the contrary notion that the arguments and details worked out by scholars like R. Akiba were grounded upon [[Talmudical hermeneutics|principles that had been revealed to Moses at Sinai]].<ref>David Weiss Halivni, “On Man’s Role in Revelation,” in Jacob Neusner, Ernest S. Frerichs, and Nahum M. Sarna, eds., From Ancient Israel to Modern Judaism: Essays in Honor of Marvin Fox, vol. 2 (Atlanta: Scholars Press, 1989), 29-49</ref></blockquote>Kromhout and Zwiep (p.&nbsp;145) see the sugya as justifying the rabbi's "maximum freedom in developing Jewish law" by opening up the distance between revelation at Sinai and midrash (interpretation), though Jewish thinkers such as [[Semuel da Silva]] viewed God as the direct author of both Written and Oral Torah.<ref>Kromhout, David, and Irene E. Zwiep. "Authority, Truth, and the Text of the Early Modern Jewish Bible." ''Scriptural Authority and Biblical Criticism in the Dutch Golden Age: God's Word Questioned'' (2017): 133.</ref>
David Halivni-Weiss sees the sugya as an exemplar of a minimalist position on divine revelation, leaving space for rabbinic interpretation. He states the story is often misunderstood:<blockquote>Though this story is sometimes interpreted to support the claim that each succeeding generation has an equal share in revelation, and that contemporary exegesis is not beholden to the past, it actually expresses the contrary notion that the arguments and details worked out by scholars like R. Akiba were grounded upon [[Talmudical hermeneutics|principles that had been revealed to Moses at Sinai]].<ref>David Weiss Halivni, “On Man’s Role in Revelation,” in Jacob Neusner, Ernest S. Frerichs, and Nahum M. Sarna, eds., From Ancient Israel to Modern Judaism: Essays in Honor of Marvin Fox, vol. 2 (Atlanta: Scholars Press, 1989), 29-49</ref></blockquote>Kromhout and Zwiep (p.&nbsp;145) see the sugya as justifying the rabbi's "maximum freedom in developing Jewish law" by opening up the distance between revelation at Sinai and midrash (interpretation), though Jewish thinkers such as [[Semuel da Silva]] viewed God as the direct author of both Written and Oral Torah.<ref>Kromhout, David, and Irene E. Zwiep. "Authority, Truth, and the Text of the Early Modern Jewish Bible." ''Scriptural Authority and Biblical Criticism in the Dutch Golden Age: God's Word Questioned'' (2017): 133.</ref>


Revision as of 15:32, 17 November 2024

Moses sees Rabbi Akiva teaching the Oral Torah, and later meeting his fate at the hands of the Romans, in a sugya (passage) in the Babylonian Talmud. The sugya appears in tractate Menachot (29b), which generally deals with Temple offerings. Jewish commentaries have drawn many lessons from this story, on topics ranging from rabbinic authority to interpretive innovation to the justification of human suffering (theodicy).

Context and summary

The sugya assumes familiarity with several aspects of rabbinic beliefs and practice. The opening assumes that God reveals the Torah to Moses at Mount Sinai and that this revelation incorporates the Oral Torah of rabbinic teachings, not just the written scripture of the Hebrew Bible. The opening also refers to the "crowns" (tagim) on letters for the calligraphy of a Torah scroll. Readers are expected to know that Rabbi Akiva, a leading sage of the early rabbinic period, was known for his interpretive creativity, and that he was one of the ten martyrs who were tortured and killed by Romans during the Bar Kokhba revolt. Finally, it is helpful to know that there is a category of Jewish law that is authoritative because it is said to be a law given to Moses at Sinai.[1][2]

Three stylized yod letters in an illustrated Haggadah. At its tip, there are three yod letters in typical calligraphy.

The immediate context for the story is a discussion of scribal writing and, as scholars have noted, a mishnah about what prevents (me'akev) proper writing of a mezuzah parchment, along with a statement by Rabbi Yehudah about the kotz (thorn or tip) of the letter yodh.

In this Talmudic sugya, Rav Yehudah narrates the story, which can be summarized as follows: When Moses ascended into heaven (or Mount Sinai), he saw God preoccupied with making ornamental "crowns" (tagim) for the letters of the Torah. When Moses inquired what prevents (me'akev) God from giving the Torah and instead making these embellishments. God explained that a man named Akiva ben Yosef would be born, in a future generation, and that he would derive "heaps" of halakha (Jewish laws) from "each and every thorn" (kotz) on Torah letters. Moses requested that he be allowed to see this sage, and God assented: suddenly, Moses found himself sitting in Akiva's beit midrash or study hall. As Moses listened to Akiva's teachings about the Torah, he grew weary or dismayed, because (ironically) Moses could not understand it. However, when one of the students asked Akiva for the source of his teaching, Akiva replied that it was a "law given to Moses at Sinai," so Moses was put at ease. When Moses returns to God and asks what the Akiva's ultimate reward will be, he is shown the grisly aftermath of Akiva's execution. Horrified, Moses demands God explain His actions, at which point God commands Moses to be silent and respect God's judgement.[3][4]

In the story, the word kotz has usually been translated as thorn or thistle. However, lexicography scholar Shlomo Naeh traced it to a rare word for biblical pericope (a unit of verses).[5]

The word me'akev (prevents) is also out of place, since Jewish law would ordinarily use the term to invalidate (posul) the parchment.[5]

Academic and religious responses

According to Louis Ginzberg, "this story gives in naive style a picture of Akiba's activity as the father of Talmudical Judaism."[3]

David Halivni-Weiss sees the sugya as an exemplar of a minimalist position on divine revelation, leaving space for rabbinic interpretation. He states the story is often misunderstood:

Though this story is sometimes interpreted to support the claim that each succeeding generation has an equal share in revelation, and that contemporary exegesis is not beholden to the past, it actually expresses the contrary notion that the arguments and details worked out by scholars like R. Akiba were grounded upon principles that had been revealed to Moses at Sinai.[6]

Kromhout and Zwiep (p. 145) see the sugya as justifying the rabbi's "maximum freedom in developing Jewish law" by opening up the distance between revelation at Sinai and midrash (interpretation), though Jewish thinkers such as Semuel da Silva viewed God as the direct author of both Written and Oral Torah.[7]

References

  1. ^ "Menachot 29b:3". www.sefaria.org. Retrieved 2024-11-17.
  2. ^ Jeffrey Rubenstein, Stories of the Babylonian Talmud (Baltimore: Johns Hopkins University Press, 2010), 182–20
  3. ^ a b  One or more of the preceding sentences incorporates text from a publication now in the public domain: Singer, Isidore; et al., eds. (1901–1906). "AKIBA BEN JOSEPH". The Jewish Encyclopedia. New York: Funk & Wagnalls. Retrieved 23 January 2017. Jewish Encyclopedia bibliography:
  4. ^ "Menachot 29b:3". www.sefaria.org. Retrieved 2024-11-17.
  5. ^ a b Yadin-Israel, Azzan (2014-05-14). "Bavli Menaḥot 29b and the Diminution". Journal of Ancient Judaism. 5 (1): 88–105. doi:10.30965/21967954-00501006. ISSN 1869-3296.
  6. ^ David Weiss Halivni, “On Man’s Role in Revelation,” in Jacob Neusner, Ernest S. Frerichs, and Nahum M. Sarna, eds., From Ancient Israel to Modern Judaism: Essays in Honor of Marvin Fox, vol. 2 (Atlanta: Scholars Press, 1989), 29-49
  7. ^ Kromhout, David, and Irene E. Zwiep. "Authority, Truth, and the Text of the Early Modern Jewish Bible." Scriptural Authority and Biblical Criticism in the Dutch Golden Age: God's Word Questioned (2017): 133.


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