The Great Talmudic Sage : Rabbi Akiva

[muman613]

Being that we are currently in the midst of counting the Omer we should discuss the great Talmudic sage Rabbi Akiva. Here is an article to start off this thread which discusses many of the pertinent facts about this great, great sage who we also learn about during the reading of the 'Ten Martyrs' during the Yom Kippur afternoon service.

http://www.torah.org/learning/ravfrand/5760/kedoshim.html

The Power of Rabbi Akiva

This week's parsha contains the command to "love your neighbor as yourself" [Vayikra 19:18]. There is a very famous Medrash (Sifra) that children sing: "Rabbi Akiva said that the mitzvah to love your neighbor as yourself is the fundamental principle of the Torah." There is a similar Talmudic passage [Shabbos 31a] concerning a gentile who was interested in converting to Judaism. He asked Hillel to teach him the whole Torah "while standing on one foot". Hillel instructed him -- what you would not want done to you, do not do to others.

It is obvious to us that it can be very hard to observe this mitzvah properly. But I have a theory that it is specifically Rabbi Akiva who can justifiably preach to us regarding the importance of this mitzvah.

This time of year - between Pesach and Shavuos - is the period of the Omer Counting, when we observe certain mourning customs in memory of Rabbi Akiva's students. Rabbi Akiva had 24,000 students, a mind-boggling number compared to our current concept of a "big" Yeshiva. Rabbi Akiva was a great Rosh Yeshiva (Dean). Yet during the Omer period, his 24,000 students all died.

If you or I were Rabbi Akiva and we had a Yeshiva with 24,000 students and our whole Yeshiva died -- due to some character flaw, which ultimately reflected negatively on the Rosh Yeshiva - what would our reaction be? Most people's reaction would no doubt be, "I am not cut out to be a Rosh Yeshiva. I must be doing something wrong." This must have been a devastating experience for Rabbi Akiva. This was his life's work -- and they all died!

What, however, does the Talmud tell us? "When Rabbi Akiva's students died and the world was desolate, he got up and went to the south of Eretz Yisroel and started over again!" [Yevamos 62b]

It seems evident that Rabbi Akiva had unbelievable resilience. He was the type of person who, despite experiencing the biggest disaster, could find something positive within that disaster, providing him with the ability to continue onward. He had an incredible ability to be able to evaluate the worst of situations and believe that "all is not lost".

Another example of Rabbi Akiva's resilience is evident from an incident that occurred following the destruction of the Bais HaMikdash [Holy Temple]. The Talmud tells us [Makkot 24a], that several Tanaim were walking near the area that was once the Holy of Holies. There was total destruction surrounding them. When they saw a fox emerge from the site of the Holy of Holies they all began to cry, except for Rabbi Akiva, who began to laugh. Rabbi Akiva saw the positive in the situation: If the prophecy which predicted the destruction came true literally, then the prophecy which predicted the redemption will also come true literally.

Rabbi Akiva tells us [Yoma 85b] "Happy are you Israel -- Who purifies you? Your father in Heaven".

Rabbi Akiva personally experienced Yom Kippur when the Bais HaMikdash was still standing. He experienced the Kohen Gadol [High Priest] doing the special Service of the Day, as well as the instant knowledge of whether it would be a good year or a bad year. There was nothing more beautiful than the radiance of the Kohen Gadol when he emerged from the Holy of Holies.

But Rabbi Akiva had to deal with a generation that had to experience a Yom Kippur soon after the Temple's Destruction, when there was no Kohen Gadol. Imagine how the people felt! This is a Yom Kippur? And Rabbi Akiva went to them and convinced them that Yom Kippur was still beautiful. We do not necessarily need a Kohen Gadol! We are now purified directly by G-d Himself.

Rabbi Akiva's strength was that he always saw the positive in every situation. That is why he taught: "Love your neighbor like yourself". Every person has SOME positive aspect. The Baal Shem Tov (1698-1760) interprets the word "Kamocha" (as yourself) in this pasuk [verse] as follows: When a person gets up in the morning and looks at himself in the mirror he thinks, "I am basically a good person. I have my faults and foibles; I am not perfect. But I am more good than bad." This, the Baal Shem Tov says, is how we must evaluate our neighbor: He is basically good; I will overlook his faults.

This is not always easy. It requires us to focus on the good, rather than the bad -- to always see the glass as half full rather than half empty. That was the power of Rabbi Akiva and this is the key to the fulfillment of the mitzvah that is called "The fundamental rule of all of Torah".

[muman613]

http://www.chabad.org/search/keyword_cdo/kid/9300/jewish/Ten-Martyrs-the.htm

Ten Martyrs, the: Ten Mishnaic sages who were killed by the Romans in the second century CE as an atonement for the sale of Joseph. They are: Rabban Simeon ben Gamaliel II, Rabbi Ishmael ben Elisha, Rabbi Akiba, Rabbi Hananiah ben Teradion, Rabbi Hutzpit the Interpreter, Rabbi Eleazar ben Samua, Rabbi Hananiah ben Hakinai, Rabbi Yeshevav the Scribe, Rabbi Judah ben Damah, and Rabbi Judah ben Bava. On Yom Kippur and Tishah B'Av it is customary to read an elegy that discusses the martyrdom of these holy men. (Some sources replace some of the names above with Rabbi Hananiah the Deputy High Priest, Rabbi Judah ben Teima, Rabbi Judah the Baker, and Rabbi Tarfon.)

http://www.torah.org/learning/rabbis-notebook/5759/haazinu.html

On Yom Kippur we read the story of the Ten Martyrs. Rabbi Akiva was among those ten great personalities who died sanctifying G-d's name. The Talmud in Berachos 61b relates that as Rabbi Akiva was being tortured to death his students saw him reciting the Shema with joy, seemingly oblivious to the pain he was enduring. The incongruity of the moment was so apparent that even Tyrnus Rufus, the Roman commander who had ordered the execution, asked Rabbi Akiva how he was able to laugh in the face of such horrendous torture.

Rabbi Akiva's students, who were equally amazed at their teacher's endurance understood the moment to be far more profound than mere stoic courage and endurance. They asked their beloved teacher, "Is the Mitzvah of reciting the Shema incumbent upon an individual under such dire circumstances?" Rabbi Akiva explained. "The Torah commands us to love G-d with all our heart, with all our soul, and with all our belongings. All my life I wondered whether I would ever fulfill this Mitzvah of loving G-d with all my soul. Now that I have bee granted the opportunity of loving G-d with my very life should I not do so with joy and exultation?"

As a nation that has survived millennium of persecution and suffering, we have a fascination with how our heroes have died and how one should die. In the aftermath of the Swiss Air tragedy, a Talis was found floating in the ocean. Tragically, Mr. Klein, a "frum (observant)" man, was a passenger on that fateful flight and it was his Tallis that had been recovered among the wreckage. Mr. Klein's children confirmed that their father never placed his Talis and Tefilin through the regular baggage service but always carried them with him on board. The problem was that it was nighttime when the flight crashed into the Atlantic and the Talis, which is usually not worn at night, should have been enclosed in its zippered velvet "zekel - bag" which was inside a zippered plastic cover. How did Mr. Klein's Talis get out of its bag? The children surmised that in the six minutes prior to the crash when the passengers knew that the plane was in trouble their father, knowing that the situation was serious took out his Talis and put it on. That is the way a true "Eved G-d - Servant of G-d" prepares for possible disaster - wrapped in his Talis and immersed in Tefilah - prayer. It is fair to assume that Mr. Klein's final words, like Rabbi Akiva's, were "Shema Yisroel…"

Moshe Rabbeinu said this week's Parsha in the final hours of his life. Moshe knew that he was about to die and the final two Parshios of the Torah, Haazeinu and Zos Habracha, record his last words, thoughts, and feelings. So, how did Moshe die? The final moments were recorded in the Medresh as "the kiss of G-d." However, far more fascinating than his actual death were the moments preceding that final kiss.

[muman613]

Rabbi Akiva

Rabbi Akiva is one of the most famous names in Jewish history. At the age of forty he was an illiterate shepherd who detested the rabbis of his day.

One day, Akiva noticed a rock that had a small, smooth hole bored through it. He soon noticed that the hole had been created by droplets of water that were dripping onto the rock. "If a drop of water can penetrate a stone," he thought, "then surely the words of Torah can penetrate my heart." This realization sparked a transformation that saw the ignorant Akiva grow into the great Rabbi Akiva, teacher of his nation.

In the end, Rabbi Akiva was tortured to death by the Romans for the crime of teaching Torah. The last words he uttered were, Shema Yisroel…

http://www.torah.org/learning/yomtov/yomkippur/yksurvival5.html

[muman613]

http://www.torah.org/features/holydays/rabbiakiva.html

Rabbi Akiva
by Rabbi Berel Wein

The current period of time between the holidays of Pesach and Shavuos are the times of the sefiras haoemer - the counting of the seven weeks of forty-nine days that are between these two major holidays on the Jewish calendar. As is well known this period of time is also a period of semi-mourning because of historical tragedies that occurred to the Jewish people during this particular period of the time of the year. The earliest tragic event of this period as recorded for us in the Talmud was the death of twenty-four thousand students of Rabbi Akiva during the Hadrianic era of the second century CE. Because of this, Rabbi Akiva has been forever linked to the sefira period of the calendar. Rabbi Akiva is one of the leading figures in the Mishna and Talmud and one of the heroic figures in all of Jewish history. One may even say that his life is a classic example of holy accomplishment under most adverse and negative circumstances. It is the very tragedy of the events of his life that lend him the grandeur and stature as being the heroic role model of all later generations of Jews.

Rabbi Akiva came from a family of converts. Even later in life when he was recognized as the greatest scholar of his generation, his lack of pedigree held him back from being appointed the nassi -- the leader of the Sanhedrin. Yet, he remains the prime example of the greatness that converts and those born of converts have brought to the Jewish people over the ages. For the first decades of his life, Rabbi Akiva was a completely unlettered and ignorant Jew. Not only that, but he freely admitted later in life that when he was such an ignorant Jew he possessed a deep and abiding hatred towards the Torah scholars of his time. His inspiration to study Torah came from his wife, Rachel, the daughter of Kalba Savua, the wealthiest Jew of his time. Rabbi Akiva was a shepherd -- as was Jacob, Moses and David -- in the employ of Kalba Savua. Rachel loved Rabbi Akiva and sent him away to study at the yeshiva of the great Rabbi Eliezer, while her father, angry over the "mismatch," disowned them both. Rabbi Akiva saw a stone that had been worn away by the drops of water that were constantly falling on it. He applied himself diligently to the study of Torah which is compared always to water and the rock of ignorance and hatred within him was washed away. When he returned to Rachel revered as the greatest scholar of his time with tens of thousands of students, Kalba Savua was quick to reinstate Rachel and Rabbi Akiva into his largesse and good graces. Rabbi Akiva thus became the inspiration not only for converts and their descendants but for those who come to Torah study even later in life.

Rabbi Akiva supported the abortive rebellion of Bar Kochba against Roman rule. Rabbi Akiva even saw in the early Bar Kochba messianic potential and opportunity. However, as the rebellion began to falter and Bar Kochba himself turned out to have clay feet, Rabbi Akiva ruefully admitted his error in supporting the revolt. The persecutions of the Romans against the Jews and against all observances and study of Torah were horrific. Rabbi Akiva himself would be arrested and tortured to death. Yet, Rabbi Akiva remained as the symbol of Jewish optimism throughout the ages of exile and despair. His faith in the better tomorrow for Jews and humanity, his rock-solid belief in the literal fulfillment of the words of the prophets regarding the redemption of Israel and his upbeat outlook on life in spite of all adversities never wavered. Other great scholars wept in despair when they witnessed jackals roaming through the ruins of the Temple and its Holy of Holies. Rabbi Akiva laughed at viewing the same scene, serene in his faith that just as the negative prophecies regarding the Jewish future were fulfilled literally, so too would the positive blessings of Israel recorded in the book of Zecharya occur in a most literal and perfect sense. The ability of all later generations of Jews to look beyond current troubles and tragedies and to see a great dawn of hope and light in their future was now predicated on Rabbi Akiva's example and teachings. Thus the hero of the converts and the unlettered became the hero of all of Israel through all of its ages and experiences. The sefira period reminds us of this great Jew and renews our own hopes for triumph of Torah and Israel.

[muman613]

http://www.ravkooktorah.org/VAET62.htm

Va'Etchanan: With All Your Soul

Rabbi Akiva's Martyrdom

When the Romans decreed that teaching Torah is a crime punishable by death, Rabbi Akiva's reaction was not surprising. The pre-eminent scholar, who had supported Bar Kochba in his revolt against Rome, gathered people together and gave public Torah lectures.

Before long, Rabbi Akiva was charged and convicted. When the rabbi was taken out for public execution, it was the hour for reciting the Shema prayer. As the executioners flayed his skin with iron combs, Rabbi Akiva recited the Shema, concentrating on fulfilling its words: to love G-d "with all your heart, soul, and might."

The Talmud (Berachot 61b) records Rabbi Akiva's final conversation before his death. His students questioned him, "Our master! Even to this extent?"

The scholar responded:

"All my life I have been troubled by this verse, "You shall love G-d... with all your soul." As I have explained its meaning: "all your soul," even if they take your life. I have always wondered: will I ever have the privilege of fulfilling this mitzvah? And now that the opportunity has finally arrived — shall I not seize it?"

This exchange between Rabbi Akiva and his students requires clarification. What exactly did his disciples mean when they asked, "Even to this extent?"

The Purpose of Shema

One might think that the daily recitation of Shema is a preparatory act. Each day we accept upon ourselves the reign of Heaven, and prepare ourselves to love G-d, even at the cost of our lives. This daily declaration ensures that we will have the necessary reserves of courage and commitment should there arise a need for the ultimate sacrifice of martyrdom.

Therefore, the students were surprised. Their teacher had already withstood the test. He had accepted martyrdom with a noble and resolute love of G-d. Even the cruelest instruments of torture had not deterred him. What need, then, was there for Rabbi Akiva to recite this final Shema? Why prepare for that which he was now already fulfilling?

Rabbi Akiva, however, understood the intrinsic value of Shema. This declaration of love for G-d and acceptance of His rule is not just a tool to train the spirit. Each recitation of Shema is in itself a wonderful act. Every time we whole-heartedly declare G-d's unity, our souls are uplifted in holiness and closeness to G-d. The Shema is not just a means by which we prepare ourselves; its very recitation brings a spiritual elevation.

Until his final declaration of Shema, Rabbi Akiva had recited the Shema with the thought that he was willing to sacrifice his life — "with all your soul" — for love of G-d. His entire life, he had wondered whether he would be able to fulfill the mitzvah of Shema in its most extreme, most demanding, form. "Will I ever have the privilege of fulfilling this mitzvah to its utmost?" At the hands of the Romans, he was able to accept the reign of Heaven while sacrificing his life — not just as a mental vision, but in real life.

His Soul Departed With Echad

The Talmud relates that as Rabbi Akiva concentrated on the last word of Shema, his soul departed.

Rabbi Akiva breathed his last with the word Echad — "G-d is one." A master of Jewish law, the scholar was able to infer legal rulings from the smallest markings in the text of the Torah (Menachot 29b). In the final analysis, however, all the detailed laws and myraid explanations that he had propounded during his lifetime were all part of a single harmonious system. Everything Rabbi Akiva had taught shared the same underlying theme: how to live life according to the supreme principle of G-d oneness. It was thus fitting that his final word should be Echad.

[muman613]

The Laughter of Rabbi Akiva
Talmud, Makkot 24b

Again it happened that Rabban Gamliel, Rabbi Elazar ben Azaria, Rabbi Joshua and Rabbi Akiva went up to Jerusalem. When they reached Mt. Scopus, they tore their garments. When they reached the Temple Mount, they saw a fox emerging from the place of the Holy of Holies. The others started weeping; Rabbi Akiva laughed.

Said they to him: "Why are you laughing?"

Said he to them: "Why are you weeping?"

Said they to him: "A place [so holy] that it is said of it, 'the stranger that approaches it shall die,'1 and now foxes traverse it, and we shouldn't weep?"

Said he to them: "That is why I laugh. For it is written, 'I shall have bear witness for Me faithful witnesses--Uriah the Priest and Zechariah the son of Jeberechiah.'2 Now what is the connection between Uriah and Zechariah? Uriah was [in the time of] the First Temple, and Zechariah was [in the time of] the Second Temple! But the Torah makes Zachariah's prophecy dependent upon Uriah's prophecy. With Uriah, it is written: 'Therefore, because of you, Zion shall be plowed as a field; [Jerusalem shall become heaps, and the Temple Mount like the high places of a forest.]'3 With Zachariah it is written, 'Old men and women shall yet sit in the streets of Jerusalem.'4

"As long as Uriah's prophecy had not been fulfilled, I feared that Zechariah's prophecy may not be fulfilled either. But now that Uriah's prophecy has been fulfilled, it is certain that Zechariah's prophecy will be fulfilled."

With these words they replied to him: "Akiva, you have consoled us! Akiva, you have consoled us!"

[muman613]

http://www.chabad.org/library/article_cdo/aid/112055/jewish/Rabbi-Akiba-The-Diamond-Merchant.htm

Rabbi Akiba The Diamond Merchant

You have all heard about Rabbi Akiba, the great Tanna who had twenty-four thousand students, we remember them especially on Lag B’Omer. Did you know that he was also a diamond merchant? Well, when he became a great man, his father-in-law, Kalba Sabua, who was one of the three richest men in Jerusalem, gave him all his fortune to make up for the way he treated him when Akiba was a poor ignorant shepherd of his. So from time to time Akiba bought and sold diamonds and precious stones to earn his own living. Here is a story about a strange customer who wanted to buy a precious pearl from him.

Rabbi Akiba knew the man and had always thought him poor, for he was poorly dressed, and would always sit in the Beth Hamidrash among the poor people. “I want to buy the pearl,” the man said, “and I’ll pay your price. But I have no money with me. If you will be good enough to come with me to my home, I will pay you.

Rabbi Akiba thought that the man was joking, but nevertheless he decided to go along with him.

As they came into the house of the ‘poor’ man, many servants came out to greet their master. They washed his dusty feet and seated him on a golden chair. The man offered his servants to bring the box where he kept his money, and he paid Rabbi Akiba the full price of the pearl. Then he ordered that the pearl be pounded into a fine powder.

Rabbi Akiba was greatly surprised and asked the man, “you paid so much money for this precious pearl, and now you made a powder of it. Why did you do it?"

“You see, dear Rabbi,” the man replied. “I buy pearls and beat them into powder, and mix them with certain medicines to give to the poor.”

The man ordered the table set with the finest food and wines, and invited Rabbi Akiba and his students to have dinner with him. After dinner, Rabbi Akiba asked the man, “I see that you are very rich; tell me, why do you dress so poorly and sit among the poor men, as though you were one of them?”

“I often hear our great Sages teach us that G-d does not like proud men. And anyway, how can I be proud of my wealth? What is man’s life, and isn't man’s wealth but a passing shadow? Today I am alive, tomorrow, who knows? Today I am rich, tomorrow who knows? Maybe I will be poor, and so it will not be difficult for me to find my place among the poor. If I do not climb high, the fall will not hurt me. But that is only where it concerns me personally, when it comes to giving Tzedoko and supporting Torah institutions, you will not find me poor, only I like to do it quietly for I seek no honor for myself.”

Rabbi Akiba blessed the man to live long, and to remain rich all his life, so that he would continue to do so much good in his wonderful way.

“Whoever has these three things is of the disciples of Abraham our father…A good eye, a humble mind and a lowly spirit…The disciples of Abraham our father enjoy this world and inherit the world to come…” (Pirkei Aboth, 5:23)

[muman613]

http://www.chabad.org/library/article_cdo/aid/111935/jewish/Rabbi-Akiba-in-Prison.htm

Rabbi Akiba in Prison
In Prison

Rabbi Akiba lived at a time when the Romans were the rulers in the Holy Land, ever since they had destroyed the Beth Hamikdosh. There came a time when the Romans treated the Jews very harshly, and forbade them to study the Torah and observe the Mitzvoth. Rabbi Akiba, however, continued to teach his many pupils, until he was arrested and put into prison.

The warden of the prison permitted one of Rabbi Akiba's students to bring water to the prisoner. His name was Rabbi Joshua ha-Garsi (meaning, the Grinder of Beans, for this was his trade; there is another opinion that the name refers to his native town).

Every day Rabbi Joshua brought his master in prison a measure of water. Once the warden noticed what a large measure of water it was. "No man drinks so much water," the warden said suspiciously. "Maybe he wants to undermine the foundation of the prison?" Saying this, the warden poured out half of the water, and gave Rabbi Joshua the other half to take to the prisoner.

Asked why he was late, Rabbi Joshua explained to Rabbi Akiba what had happened. "Never mind," said Rabbi Akiba soothingly, "let me now wash my hands, so that I may have something to eat."

Rabbi Joshua ha-Garsi said, "If you use the water for washing your hands, there will not be enough water to drink!"

Then Rabbi Akiba said, "What can I do? To eat with unwashed hands is a sin. It is better to die of thirst than to commit a sin."

When the Sages later heard of Rabbi Akiba's conduct, they said, "If he acts in this pious way now that he is an old man, how much more careful must he have been when he was younger and stronger. And if he observes every law while he is in prison, how much stricter in his observance must he have been at home! Also, note how important is the Mitzvah of washing the hands before meals!"

[muman613]

http://www.chabad.org/library/article_cdo/aid/112059/jewish/The-Wisdom-of-Rabbi-Akiba.htm

The Wisdom of Rabbi Akiba

Rabbi Akiba whom we remember especially on the day of Lag B'Omer, was the wisest and greatest Tanna (teacher) of his time, and one of the greatest of all times. When he passed away, "he left none like him," the Rabbis said. Many are the wise teachings and laws which he taught, and of which the Talmud is full. We bring you here some of his teachings:

A heathen once came to Rabbi Akiba, and asked him, 'Who created the world?'

'G-d created the world,' Rabbi Akiba replied.

'Prove it to me,' persisted the heathen.

'Come back tomorrow,' Rabbi Akiba told him.

The following day the heathen came back, and Rabbi Akiba engaged him in conversation. 'What are you wearing?', Rabbi Akiba asked him.

'A cloak, as you see.'

'Who made it?' Rabbi Akiba asked.

'The weaver, of course.'

'I don't believe it; prove it to me!' Rabbi Akiba persisted.

'What proof do you want? Cannot you see that the weaver has made the cloth?'

'Then why do you ask for proof that G-d created the world? Cannot you see that the Holy One blessed be He created it.'

And to his disciples Rabbi Akiba added, 'My children, just as the house is proof of the builder, and the cloth is proof of the weaver, and the door is proof of the joiner, so this world proclaims that G-d created it.'

* * *

Rabbi Akiba had learned and studied the Torah more deeply and extensively than anyone else, yet he was very humble, for he knew that the Torah is endless, for it is the wisdom of G-d. Said he, "All my learning is no more than like the fragrance of an Ethrog; the one who scents it, enjoys it; but the Ethrog loses nothing. Or it is as one who draws water from a spring, or lights a candle from a candle."

No wonder Rabbi Akiba despised a conceited and vain man, whose learning only filled him with self-importance and vain glory. Of such a man Rabbi Akiba said, "He is like a carcass lying on the road; whoever passes it puts his fingers to his nose, and hurries away from it."

The following story also illustrates his humility and respect for the Torah.

Rabbi Akiba was once called upon to read to the congregation a portion of the Torah, but he did not want to do it. His amazed disciples asked him, 'Master, have you not taught us that the Torah is our life and the length of our days? Why did you refuse to read it to the congregation?' And Rabbi Akiba replied, simply: 'Believe me, I had not prepared myself for it; for no man should address words of Torah to the public unless he has first revised them to himself three or four times.

Rabbi Akiba did not keep his learning to himself, but had many students and disciples, more than any other single teacher. As you know, he had no less than 24 thousand students at one time. Some of the greatest Rabbis of the next generation were among his disciples, as, for example, Rabbi Simeon ben Yochai, whose Yahrzeit is observed on Lag B'Omer. Together with another great Sage, Rabbi Chanina ben Chakinai, Rabbi Simeon went to Bene Beraq to learn Torah from Rabbi Akiba, and they stayed there for thirteen years!

Quoting a passage from Koheleth (11:6) "In the morning sow thy seed, and in the evening do not rest thy hand," Rabbi Akiba explained it to mean: "Teach disciples in thy youth, and do not stop teaching in thy old age."

As you know, it is customary to say 'Perek' (Sayings of Our Fathers) on the Sabbath, beginning with the Sabbath after Pesach. Some say it until Shovuoth, others throughout the summer. Among the 'Fathers' whose teachings we find in this tractate of the Mishnah there is also Rabbi Akiba. In the third chiapter we find the following sayings of his:

"Jesting and frivolity lead a man on to immorality.

"The Massorah (Tradition) is a fence to the Torah.

"Tithes (the prescribed Tzedoko, charity) are a fence to riches.

"Vows (self-restraint) are a fence to a holy life.

"A fence to wisdom is silence."

He used to say:

"Beloved is man, for he was created in the image of G-d. . .

"Beloved are Israel, for they were called children of G-d. . .

"Beloved are Israel, for unto them was given the desirable Torah."

Man is indeed the beloved creature, and Israel has been chosen to receive the Torah; that is why one's responsibility is all the greater. And so he reminds us:

"Everything is foreseen (by G-d), yet freedom of choice is given; and the world is judged with grace, yet all is according to the amount of work accomplished."

Rabbi Akiba goes on to compare the world to a store, where anybody can come and buy things on credit, but everything is recorded in a ledger, and payment will have to be made. Said he:

"Everything is given on pledge, and a net is spread over all the living: the shop is open; and the shopkeeper gives credit; and the ledger lies open; and the hand writes; and whosoever wishes to borrow may come and borrow; but the collectors regularly make their daily rounds; and exact payment from man, whether he is willing or not.

We have no more room here to give you many more of his great sayings and teachings, so we will conclude with one of his favorite sayings, which will do us good to remember always:

"Whatever G-d does is for the best."

[muman613]

http://www.ravkooktorah.org/TEFILA-69.htm

Rabbi Akiva's Prayer

The Talmud in Berachot 31a relates how Rabbi Akiva, the great first-century sage, would conduct himself in prayer:

"When he was with the congregation, he would pray quickly so as not to be a burden on those praying with him (who would respectfully wait for him to finish). But when he prayed alone, one could leave him in one corner and afterwards find him in another corner, due to his many bows and prostrations."

Two Levels of Kavanah

From this account we see that there are two levels of kavanah — proper intent and mental focus in prayer. The minimal level of kavanah is to concentrate on the meaning of the words. This is a basic requirement of prayer ( Shulchan Aruch, Orach Chaim 98:1).

There is, however, a higher level of kavanah, when one's thoughts are raised upwards, scaling the heights of profound insights and penetrating revelations. The Shulchan Aruch describes this lofty kavanah of great tzaddikim:

"Devout and pious individuals would seclude themselves, and then they would direct their thoughts in prayer until they succeeded in divesting themselves from the physical and enabling the intellect to dominate. Then they would come close to the level of prophecy." (ibid)

While every prayer makes an impact on the one praying, the extent of this impact depends on the kavanah. A prayer recited with the basic kavanah of concentrating on the words promotes spiritual advance — but a gradual one, like the imperceptible growth of the body.

A prayer focused on higher kavanah, on the other hand, will be the source of more radical transformation. When Rabbi Akiva was alone, his prayer was not the reserved, dignified prayer of the community, but an intense and ecstatic service of God. His vibrant spiritual ascent was expressed physically, so that when he finished praying, he would find himself in the opposite corner of the room.

Such great movement during prayer is unusual — the Amidah prayer is to be recited standing in one place — but Rabbi Akiva would move across the room "due to his many bows and prostrations." The more we are aware of God's greatness, the stronger will be our feelings of submission and selflessness. As Rabbi Akiva progressively deepened his awareness of God's greatness, he would express his profound sense of subservience to God's infinity by bowing and prostrating himself.

Communal Prayer

Despite the obvious benefits of such an intense prayer, it is only suitable when one is secluded in private prayer. But when praying with the congregation, one should align oneself with their level of prayer. The entire congregation could never attain the intensity of prayer of a holy scholar like Rabbi Akiva, so he would pray quickly, content with the ordinary kavanah of concentrating on the meaning of the words.

This is the (perhaps unexpected) implication of Rabbi Akiva's conduct when praying with the congregation. The importance of joining in communal prayer outweighs the benefits of private prayer — even a profoundly intense prayer that reflects one's own spiritual attainments.

(Adapted from Olat Re'iyah vol. I, p. 28; Ein Eyah vol. I, p. 132)


More good information on Rabbi Akivas religious optimism: http://www.aish.com/sp/so/48930237.html

[muman613]

[muman613]