Rebbe Akiva is a towering figure in Jewish history. He appears throughout the Talmud, where he is cited for his halakhic opinions and as the central character in many stories. While originally a junior member of the Sages, he eventually becomes the leader of his generation.

תלמוד בבלי – יבמות ס"ב

אָמְרוּ שְׁנֵים עָשָׂר אָלֶף זוּגִים תַּלְמִידִים הָיוּ לוֹ לְרַבִּי עֲקִיבָא מִגְּבָת עַד אַנְטִיפְרַס וְכוּלָּן מֵתוּ בְּפֶרֶק אֶחָד מִפְּנֵי שֶׁלֹּא נָהֲגוּ כָּבוֹד זֶה לָזֶה. וְהָיָה הָעוֹלָם שָׁמֵם עַד שֶׁבָּא רַבִּי עֲקִיבָא אֵצֶל רַבּוֹתֵינוּ שֶׁבַּדָּרוֹם וּשְׁנָאָהּ לָהֶם רַבִּי מֵאִיר וְרַבִּי יְהוּדָה וְרַבִּי יוֹסֵי וְרַבִּי שִׁמְעוֹן וְרַבִּי אֶלְעָזָר בֶּן שַׁמּוּעַ וְהֵם הֵם הֶעֱמִידוּ תּוֹרָה אוֹתָהּ שָׁעָה. תָּנָא כּוּלָּם מֵתוּ מִפֶּסַח וְעַד עֲצֶרֶת

Talmud Bavli – Yevamot 62b

They said by way of example that Rabbi Akiva had twelve thousand pairs of students in an area of land that stretched from Gevat to Antipatris in Judea, and they all died in one period of time, because they did not treat each other with respect. And the world was desolate of Torah until Rabbi Akiva came to our Rabbis in the South and taught his Torah to them. This second group of disciples consisted of Rabbi Meir, Rabbi Yehuda, Rabbi Yosei, Rabbi Shimon, and Rabbi Elazar ben Shamua. And these are the very ones who upheld the study of Torah at that time. Although Rabbi Akiva’s earlier students did not survive, his later disciples were able to transmit the Torah to future generations. With regard to the twelve thousand pairs of Rabbi Akiva’s students, the Gemara adds: It is taught that all of them died in the period from Passover until Shavuot.

The Gemara tells us that at one point Rebbe Akiva had 24,000 students. The context of this Gemara is that one should try to have children across one’s life, and one cannot predict how children will turn out. While early on Rebbe Akiva had tens of thousands of students, it was the 5 students in his later years that ended up passing on his teachings. We also learn that Rebbe Akiva’s many students died because they did not show proper respect for one another, and this occurred between the holidays of Pesach and Shavuot, the period of time where we count the Omer. According to the Shulchan Aruch, this is the source of the custom not to get married between Pesach and Lag BaOmer (OH 493).

תלמוד ירושלמי – תענית ד:ה

תַּנֵּי רִבִּי שִׁמְעוֹן בֶּן יוֹחַי: עֲקִיבָה רַבִּי הָיָה דוֹרֵשׁ: דָּרַךְ כּוֹכָב מִיַּעֲקֹב – דָּרַךְ כּוֹזִבָּא מִיַּעֲקֹב. רִבִּי עֲקִיבָה כַּד הֲוָה חֲמִי בַּר כּוֹזִבָּה, הֲוָה אֲמַר: דֵּין הוּא מַלְכָּא מְשִׁיחָא…וְהָיָה שָׁם בֶּן כּוֹזִבָּה וְהָיָה לֹו מָאתַיִם אֶלֶף מְטִיפֵי אֶצְבַּע. שָׁלְחוּ חֲכָמִים וְאָמְרוּ לוֹ: עַד אֵימָתַי אַתָּה עוֹשֶׂה אֶת יִשְׂרָאֵל בַּעֲלֵי מוּמִין. אָמַר לָהֶן: וְכִי הֵיאַךְ אֶיפְשַׁר לְבוֹדְקָן? אָמְרוּ לוֹ: כָּל מִי שֶׁאֵינוֹ רוֹכֵב עַל סוּסוֹ וְעוֹקֵר אֶרֶז מִן לְבָנוֹן לָא יִהיֶה נִכְתָּב בְּאִיסְרַטְיָא שֵּׁלָּךְ. וְהָיוּ לוֹ מָאתַיִם אֶלֶף כָּךְ וּמָאתַיִם אֶלֶף כָּךְ. וְכַד דַּהֲוָה נְפַק לִקְרָבָא הֲוָה אֲמַר: רִיבּוֹנֵיהּ דְּעָלְמָא, לֹא תִסְעוֹד וְלֹא תִכְסוֹף, הֲלֹא אַתָּה אֱלֹהִים זְנַחְתָּנוּ וְלֹא תֵצֵא בְּצִבְאוֹתֵינוּ. שָׁלֹשׁ שָׁנִים וּמֶחֱצָה עָשָׂה אַדְרִייָנוּס מַקִּיף עַל בֵּיתְתָּר, וַהֲוָה רִבִּי אֶלְעָזָר הַמּוֹדָעִי יוֹשֵׁב עַל הַשַּׂק וְעַל הָאֶפֶר וּמִתְפַּלֵּל בְּכָל יוֹם וְאוֹמֵר: רִבּוֹן הָעוֹלָמִים, אַל תֵּשֵׁב בַּדִּין הַיּוֹם, אַל תֵּשֵׁב בַּדִּין הַיּוֹם.

Talmud Yerushalmi – Taanit 4:5

Rebbi Simeon ben Yohai stated: Aqiba my teacher used to preach, there appeared a star out of Jacob there appeared Koziba out of Jacob. When Rebbi Aqiba saw Bar Koziba he said, this is King Messiah…There was Ben Koziba who had 200,000 with him missing a finger. The Sages sent, how long will you turn Israel into defective persons? He told them, how would it be possible to test them? They said to him, anyone who riding on his horse cannot uproot a cedar of Lebanon should not be enrolled in your army. He had 200,000 of either kind. When he went into battle he said, Master of the World: Do not support and do not hinder, did not you, God, neglect us, and do not go out with our armies. Three and a half years did Hadrian encircle Bettar. Rebbi Eleazar from Modiin was sitting in sackcloth and ashes, praying every day and saying, Master of the World, do not sit in judgment today, do not sit in judgment today.

Bar Kokhba, known as Bar Koziba in the Talmud, raised a Jewish army 200,000 strong. These soldiers were tough and committed, evidenced by their initiation test of cutting off a finger. The Sages were concerned about this practice, and communicated their concern and criticism to Bar Koziba. He responded asking for guidance, sharing his reasoning and apparently open to feedback. The Sages proposed an alternative, uprooting a tree while riding a horse, which Bar Koziba adopted in his further recruitment.

The Talmud Yerushalmi also tells us about Bar Koziba’s attitude toward God. He was confident in the capabilities of his army, and asked that God not interfere. Rebbe Elazar in contrast was in a state of mourning. He was deeply troubled by the state of the Jewish people, and prayed each day for God’s mercy.

תלמוד ירושלמי – תענית ד:ה

בְּעָא אַדְרִייָנוּס מֵיזַל לֵיהּ. אֲמַר לֵיהּ חַד כּוּתַיי: לָא תֵיזִיל לָךְ, דַּאֲנָא חֲמִי מַה מֵיעֲבַד וּמַשְׁלִים לָךְ מְדִינְתָא. עָאַל לֵיהּ מִן בַּיְבָא דִמְדִינְתָא, עָאַל וְאַשְׁכָּח רִבִּי אֶלְעָזָר הַמּוֹדָעִי קָאִים מַצְלִי. עֲבַד נַפְשֵׁיהּ לְחִישׁ לֵיהּ בְּגַו אוּדְנֵיהּ. חֶמוּנֵיהּ בְּנֵי מְדִינְתָא וְאַייְתוּנֵיהּ גַּבֵּי בֶּן כוֹזִבָּא. אָמְרוּן לֵיהּ: חֲמִינָן הָהֵן סַבָּא מִשְׁתָּעֵי לַחֲבִיבָךְ. אֲמַר לֵיהּ: מַה אָמְרָת לֵיהּ וּמַה אֲמַר לָךְ? אֲמַר לֵיהּ: אֲנָא אֲמַר לָךְ – מַלְכָּא קְטַל לִי, וְאִי לָא אֲנָא אֲמַר לָךְ – אַתְּ קְטַל יָתִי, טַב לִי מַלְכָּא קְטַל יָתִי וְלָא אַתְּ. אֲמַר לֵיהּ: אֲמַר לִי דַאֲנָא מַשְׁלִים מְדִינְתָא. אֲתַא גַּבֵּי רִבִּי אֶלְעָזָר הַמּוֹדָעִי. אֲמַר לֵיהּ: מַה אֲמַר לָךְ הָדֵין כּוּתַייָא? אֲמַר לֵיהּ: לֹא כְלוּם. מָה אָמְרָת לֵיהּ? אֲמַר לֵיהּ: לֹא כְלוּם. יְהַב לֵיהּ חַד בְּעוּט וְקָטְלֵיהּ. מִיַּד יָצָאת בַּת קוֹל וְאָמְרָה: הוֹי רוֹעִי הָאֱלִיל עוֹזְבִי הַצֹּאן חֶרֶב עַל זְרוֹעוֹ וְעַל עֵין יְמִינוֹ זְרוֹעוֹ יָבֹשׁ תִּיבָשׁ וְעֵין יְמִינוֹ כָּהֹה תִכְהֶה. הָרַגְתָּ אֶת אֶלְעָזָר הַמּוֹדָעִי זְרוֹעָן שֶׁלְּכָּל וְעֵין יְמִינָם, לְפִיכָךְ זְרוֹעוֹ שֶׁלְאוֹתוֹ הָאִישׁ יָבוֹשׁ תִּיבָשׁ וְעֵין יְמִינוֹ כָּהֹה תִכְהֶה. מִיַּד נִלְכְּדָה בֵיתָתָּר וְנֶהֱרַג בֶּן כּוֹזִבָּה.

Talmud Yerushalmi – Taanit 4:5

Hadrian wanted to go away. A Samaritan said to him, do not go away, for I am seeing what to do that the city will submit to you. He went to the city gate, entered, and found Rebbi Eleazar from Modiin standing in prayer. He showed himself as if he would whisper into his ear. The people of the city saw him and brought him to Ben Koziba. They said to him, we saw this old man turning to your uncle. He asked him, what did you say to him and what did he say to you? He answered, if I shall tell you, the king will kill me; but if I do not tell you, you will kill me. It is better that the king should kill me but not you. He told him, he said to me, I will make the town submit to the king. He came to Rebbi Eleazar from Modiin. He asked him, what did this Samaritan say to you. He answered, nothing. What did you say to him? He answered, nothing. He kicked him and killed him. Immediately there came an unembodied voice and said, woe, criminal shepherds, who abandon the flock, a sword on his arm and on his right eye. His arm shall dry up and his right eye darken. You killed Rebbi Eleazar from Modiin, the arm of Israel, and their right eye. Therefore this man’s arm shall dry up and his right eye darken. Immediately Bettar was taken and Ben Koziba killed.

Rebbe Elazar is Bar Koziba’s uncle. A plot is hatched to arouse Bar Koziba’s suspicion of his uncle. The mere suspicion causes Bar Koziba to lose his temper and kill Rebbe Elazar. The downfall of Bar Koziba, his army, and the city of Beitar soon followed.

The Talmud Bavli in Yevamot noted that Rebbe Akiva’s students died because they did not treat each other with respect. I can’t help but wonder if students here can also mean followers. Rav Sherira Gaon indicates that Rebbe Akiva’s students were persecuted (Letter of Sherira Gaon, Section 10), implying that was responsible for the destruction of his first generation students.

The Talmud Yerushalmi in Taanit paints a picture of the soldiers and rabbis in contact and in compromise with one another. Rebbe Akiva saw Bar Koziba’s potential to be the ultimate leader of the Jewish people. But we also sense the simmering tension. Bar Koziba and his soldiers had a certain respect for God, but didn’t want Him to interfere. Rabbi Elazar of Modi’in understood that God’s mercy was necessary for success. One person’s rumor could not have disrupted deep bonds of genuine trust and respect. But indeed, all it took was the appearance of whispering to drive a wedge between Bar Koziba and his uncle, Rebbe Elazar. Once those bonds were broken, everything else fell apart.

רמב"ם מלכים ומלחמות י"א:ג'

(ג) אל יעלה על דעתך שהמלך המשיח צריך לעשות אותות ומופתים, ומחדש דברים בעולם, או מחיה מתים, וכיוצא בדברים אלו שהטיפשים אומרים. אין הדבר כן, שהרי ר' עקיבה חכם גדול מחכמי משנה היה, והוא היה נושא כליו של בן כוזבה המלך, והוא היה אומר עליו שהוא המלך המשיח, ודימה הוא וכל חכמי דורו שהוא המלך המשיח, עד שנהרג בעוונות. כיון שנהרג, נודע שאינו, ולא שאלו ממנו חכמים לא אות ולא מופת:

Rambam – Laws of Kings and War 11:3

(3) One should not presume that the Messianic king must work miracles and wonders, bring about new phenomena in the world, resurrect the dead, or perform other similar deeds. This is definitely not true. Proof can be brought from the fact that Rabbi Akiva, one of the greater Sages of the Mishnah, was one of the supporters of King Bar Kozibah and would describe him as the Messianic king. He and all the Sages of his generation considered him to be the Messianic king until he was killed because of sins. Once he was killed, they realized that he was not the Mashiach. The Sages did not ask him for any signs or wonders.

According the Rambam, Rebbe Akiva and the leaders of his generation felt Bar Koziba was the Mashiach or messiah. They saw him as a leader who would usher in a new era of the future. This is apparently despite certain flaws in his outlook. But his leadership did not usher in a new era. Sadly, Bar Koziba’s errors led to his downfall. The attitudes recorded in the Yerushalmi are all too familiar. Where there is distrust between different segments of society, between the military and spiritual leadership, it can be exploited by our enemies. When there is unity, communication, and compromise, the Jewish people with God’s mercy are capable of great strength.

References

Guggenheimer, H. W., & edition, translation, and commentary by Heinrich W. Guggenheimer. (2000). The Jerusalem Talmud = תלמוד ירושלמי. Walter de Gruyter. Retrieved from https://yerushalmi.alhatorah.org/

Maimonides, M., Touger, E., Kaplan, B., Abramson, Z., & Silverstein, S. (2007). Mishneh Torah. New York: Moznaim Pub. Retrieved from: https://www.chabad.org/library/article_cdo/aid/682956/jewish/Mishneh-Torah.htm

Steinsaltz, A., In Weinreb, T. H., In Schreier, J., & Hotsaat Koren (Jerusalem),. (2017). Koren Talmud Bavli, the Noe edition: Talmud Bavli. Retrieved from: https://shas.alhatorah.org/

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