Tag Archives: Bar Kochva Revolt

Rabbi Akiva and the Maccabees

On Chanukah we commemorate the victory of the Maccabees over the Seleucid Greek oppressors. The leader of the revolt was an elder kohen named Matityahu ben Yochanan. The second chapter of the Book of Maccabees describes how the revolt broke out: the Greek officers came to Modi’in requesting a sacrifice be made in honour of the wicked king. As Matityahu was the most illustrious elder in the city, he was approached specifically and told that he would be rewarded greatly if he brought the offering. Matityahu replied:

I and my sons and my kindred will keep to the covenant of our ancestors. Heaven forbid that we should forsake the law and the commandments! We will not obey the words of the king by departing from our religion in the slightest degree. (2:20-22)

Another Jew then came up to offer the sacrifices, and Matityahu “sprang forward and killed him upon the altar. At the same time, he also killed the messenger of the king who was forcing them to sacrifice, and he tore down the altar.” (v. 24-25) The Book of Maccabees compares Matityahu to Pinchas, who had struck down the wicked Zimri back in the generation of Moses.

We are then told that Matityahu “and his sons fled to the mountains, leaving behind in the city all their possessions.” (v. 28) They launched a full-scale revolt against the Seleucids, and “Then they were joined by a group of Hasidim, mighty warriors of Israel, all of them devoted to the law.” (v. 42) Originally, the warriors were not called “Maccabees”—that was only the nickname of Yehuda—but rather Hasidim, the “pious ones”. History’s first Hasidim were mighty warriors!

Matityahu himself passed away soon after and, following an impassioned final speech, left Yehuda in charge of the military, while placing Shimon in charge of making decisions (v. 65-66). Shimon would go on to be the only son to survive, and became the leader of Israel when peace was achieved. Though he did not take the title of “king”, he established the Hasmonean dynasty. (We previously explored his true identity here.)

In the Second Book of Maccabees (8:22-23), we learn how Yehuda divided up his forces:

He appointed his brothers also, Shimon and Yosef [Yochanan] and Yonatan, each to command a division, putting fifteen hundred men under each. Besides, he appointed Elazar to read aloud from the Holy Book, and gave the watchword, “God’s help!” Then, leading the first division himself, [Yehuda] joined battle against Nicanor.

‘Death of Eleazar’ by Gustav Doré

It’s amazing to read that Yehuda made sure to leave his brother Elazar with a group of people to learn Torah and pray. Later, Elazar himself would join the fray, and tragically died by being trampled under a war elephant, in an attempt to strike down a Greek general. Strangely, in the passage above one of the brothers is called “Yosef”, when we know that he is actually called “Yochanan”. Is this a simple error? Did Yochanan have two names or is, perhaps, the text alluding to a mystical secret about the spiritual nature of the five sons of Matityahu? I believe the latter is a very real possibility, for we find the story of Matityahu and his five sons seemingly repeated in a different group of people, some three hundred years later.

Rabbi Akiva’s Rebellion

In the 2nd century CE, the Seleucids were long gone and the oppressor of the Jewish people was the Roman Empire. The Jerusalem Temple had been destroyed back in 70 CE, and now in 132 CE, a warrior called Shimon bar Kochva rallied the Jews again to fight off the Romans. He succeeded at first, managed to expel the Romans, minted new coins, and even cleared the Temple Mount to get ready for the Third Temple. Rabbi Akiva was convinced Shimon bar Kochva was the real deal, and declared him the presumptive messiah. He gave full backing for the rebellion. As we know, it didn’t end well. Rabbi Akiva was executed by the Romans, and lost 24,000 students in the conflict (as explained here).

Before his death, Rabbi Akiva managed to find five new students: Rabbi Meir, Rabbi Yehuda bar Ilai, Rabbi Yose ben Halafta, Rabbi Shimon bar Yochai, and Rabbi Elazar ben Shammua. (That said, we have evidence that Rabbi Meir and Rabbi Shimon had been his students for some years prior already.) Rabbi Akiva did not have a chance to actually ordain them, so it was Rabbi Yehuda ben Bava that later did, and paid the ultimate price:

He went and sat between two great mountains, between two large cities; between the Sabbath boundaries of the cities of Usha and Shefaram, and there ordained five sages: Rabbi Meir, Rabbi Yehudah, Rabbi Shimon, Rabbi Yose, and Rabbi Elazar ben Shammua…

As soon as their enemies discovered them, Rabbi Yehudah ben Bava urged them: “My children, flee!” They said to him: “What will become of you, Rabbi?” He replied: “I will lie down before them like a stone which none can overturn.” It was said that the enemy did not stir from the spot until they had driven three hundred iron spears into his body, making it like a sieve… (Sanhedrin 14a)

Thanks to Rabbi Yehuda ben Bava’s martyrdom, the five new rabbis escaped with their lives. They went on to revive Judaism in the years following the Bar Kochva Revolt (Yevamot 62b). Of the five, one in particular stood out: Rabbi Shimon bar Yochai. He was the one that revealed the mystical teachings of Judaism, and gave over what would become the Zohar. These revolutionary teachings saved Judaism and kept the flame burning through centuries of persecution and exile.

Reading the account of the Maccabees and the account of Rabbi Akiva’s students, one can’t but help see the striking parallels. Each revolt begins with a daring elder sage supporting an uprising against a powerful empire. Each describes Torah-observant, pious Jewish warriors hiding in caves and mountains and fighting guerrilla-style. In the case of the former, the Temple is purified and rededicated; in the case of the latter the Temple Mount is cleared and previous Roman plans to build an idolatrous shrine to Jupiter are halted. Five sons of Matityahu lead the war against the Greeks and save Judaism from extinction. Five students of Rabbi Akiva survive the war, lead the post-rebellion recovery, and save Judaism from extinction. The two sets of five have much in common, too:

Shimon the Maccabee goes on to set the foundations for a prosperous new Jewish kingdom, and for a proliferation of Torah learning. Shimon bar Yochai goes on to help produce the Mishnah, set the foundations for Kabbalah and the proliferation of the deepest dimensions of Torah. The initial leader of the Maccabees (and the greatest warrior overall) was Yehuda, while the initial leader of the students of Rabbi Akiva was Yehuda bar Ilai, who is actually the most-oft cited sage in the whole Mishnah! In both cases there is a Rabbi Elazar to “read aloud from the Holy Book” and call in God’s Name. Rabbi Akiva had a student named Yose, and it seems there is no such parallel among the Maccabees, until we remember that strange verse in II Maccabees cited above that calls Yochanan “Yosef”. I believe this is a cryptic allusion that Yochanan should be equated to Rabbi Akiva’s Yose (short for “Yosef”).

Coins depicting King Alexander I Balas

Finally, according to many opinions the illustrious Rabbi Meir actually had a different name, and meir was only a nickname because he was such a holy “illuminator”. The illustrious Yonatan was chosen from the brothers to serve as kohen gadol once the Temple was reclaimed, and held the post for some two decades as the conflict with the Greeks raged on. As kohen gadol, he henceforth stayed away from battle and focused on diplomacy. We know that Rabbi Meir, too, was not a big fan of Bar Kochva’s Revolt, and seems to have maintained good relations with the Romans. In fact, the Talmud tells us he once put on the garments of a Roman officer and went to free his sister-in-law from captivity (Avodah Zarah 18a). Meanwhile, we know that Yonatan was the first to ally with the Greeks, supporting up-and-comer Alexander Balas for the Seleucid throne, after which a grateful Balas invited Yonatan to his wedding and dressed him in royal Greek garments.

So, how do we make sense of the striking similarities between Matityahu and his five sons and Rabbi Akiva and his five students? Could it simply be history repeating itself? Or is it something more profound, perhaps a set of reincarnations for the purposes of tikkun? The major fault of the Maccabees was that, while they ensured the physical survival of the Jewish people, they did not do enough to preserve long-term spiritual success. Very quickly after them, their Hasmonean descendants became Hellenized, took on Greek names, and even persecuted rabbis. It is said that this is one reason why Hasmonean history—along with the Books of Maccabees—was suppressed by the Sages. (Chanukah is the only holiday without a Talmudic tractate devoted to it!)

With this in mind, one might suggest that God gave Matityahu and his five sons another chance, and the second time around they came to ensure the survival of the Jewish faith, the transmission of the Mishnah—most of which is relayed in the name of these six figures—as well as the transmission of major parts of Talmud, Midrash, and Kabbalah. In the second go, their military victory was not as successful, but the spiritual and moral victory was far greater, ensuring the long-term survival of the Jewish people.

Chag sameach!

The Hidden History of Zionism

What is the true definition of “Zionism”? When did the movement really begin, and why? Find out below as we explore the suprising origins and hidden history of Zionism.

See here for video of Hamas minister speaking about origins of Palestinians.

See also:

Understanding the Arab-Israeli Conflict in 5 Easy Points

A Secret History of Zionism

Kabbalah of Judaism’s Four Holy Cities

Kabbalah of Yom ha’Atzmaut

When Rashbi Threatened Rabbi Akiva

This Monday evening is Lag b’Omer, the 33rd day in the Omer count and traditionally commemorated as the yahrzeit of the 2nd-century CE sage and mystic Rabbi Shimon bar Yochai. Aside from being one of the most-cited voices in the Mishnah and Talmud, Rabbi Shimon (“Rashbi”) is even more famous for being the protagonist of the Zohar, the “textbook” of Jewish mysticism. Although he himself did not write it, the Zohar is based on his life and teachings, and is drawn from a collection of manuscripts initially produced by his disciples.

The timing of Lag b’Omer is even more significant because it is also the date when the “plague” upon the students of Rabbi Akiva ceased. After the deaths of some 24,000, only five of his students survived to rebuild Judaism—Rashbi being one of them. We must remember that Rabbi Akiva himself was jailed during this time, and eventually executed. It is during Rabbi Akiva’s time imprisoned that the Talmud (Pesachim 112a) relates an incredible story of when his student Rashbi came for a visit:

Rabbi Shimon approached his teacher behind bars and said lamdeni Torah, “teach me Torah!” Rabbi Akiva refused, since the Romans had banned Torah study—that was the reason Rabbi Akiva was imprisoned in the first place—and he did not want to get Rashbi in trouble, too. Incredibly, Rashbi responded by threatening Rabbi Akiva: “If you will not teach me, I will tell Yochai my father, and he will deliver you to the government!” This is puzzling, since Rabbi Akiva was already in jail at this point, so it seems like Rashbi was threatening to have Rabbi Akiva executed! We learn from this (among other places) that Rashbi’s father Yochai was a wealthy and influential figure in the Roman government, and could make such an order. This actually helps to explain why Rashbi later had to go into hiding from the Romans and spent over a dozen years in a cave, simply for criticizing the Roman regime. Certainly, many simple Jews (and gentiles) at the time would have criticized the Roman authorities without having to fear for their lives. Rashbi probably needed to go into hiding for what he said because his father was involved with the Roman government. He was well-connected and potentially a political threat to the authorities.

Rabbi Akiva told Rashbi: “My son, more than the calf wishes to suck, the cow wants to suckle!” In other words, Rabbi Akiva really did want to teach Torah, of course, even more than Rashbi wanted to learn, but he did not want to put his student in danger. Rashbi countered by arguing: “But who is the one in danger? The calf!” It is the baby that is in a fragile state, and needs the mother more than the mother needs the child. Rashbi was saying he needed Torah like a calf needs milk, otherwise he is (spiritually) in trouble anyway. Rabbi Akiva relented and relayed five final teachings, though they were terse and cryptic.

The first, appropriately, was “If you wish to hang yourself, do so on a big tree.” Since what Rashbi was asking of Rabbi Akiva potentially carried a death sentence, Rabbi Akiva gave him a teaching directly related to that. The simple meaning is that if Rashbi is going to be executed al kiddush Hashem, as a martyr sanctifying God’s Name, he should do so on a “big tree”, meaning to make it public so that the Kiddush Hashem is that much greater and inspires others to strengthen their resolve. Of course, Rabbi Akiva himself would soon be executed in such a way, with a huge Kiddush Hashem of his own.

[It should be noted that Rashi (not Rashbi) interpreted this first teaching metaphorically to mean that if you cite a Torah teaching, do so by citing it in the name of a great earlier sage, the “big tree”. The Ben Ish Chai, meanwhile, comments mystically that the “big tree”, ilan gadol, is the mystical Tree of Life, the ilan hakadosh, of the Sefirot. More specifically, ilan (אילן) has a value of 91, which is a clear allusion to the special Octagrammaton, explained here.]

The Octagrammaton, the eight-letter Name of God that fuses Hashem with Adonai

Rabbi Akiva’s second teaching was: “When you teach your son, teach him from a corrected scroll.” This teaching was also highly prescient, since Rashbi would soon have to go into hiding with his son, Rabbi Elazar. The two spent all of their time in the cave learning. From elsewhere in the Talmud (Ketubot 19b) we learn that a “corrected scroll”, sefer mugah, is any scroll or book of Tanakh that has been carefully proofread to make sure there are no errors. If an error is found, one has up to thirty days to correct it. Based on this, the Talmud explains the meaning of Rabbi Akiva’s second teaching is that a child should be taught properly from the beginning, because if they learn something erroneous in childhood, it will be hard to correct later.

The third teaching of Rabbi Akiva was: “Do not cook in your fellow’s pot.” The Talmud explains that this means a person should preferably not marry a divorcee whose husband is still alive, for she will likely still be thinking of her first love (whether positively or negatively). The Talmud cites a parallel teaching that when two divorced people marry each other, there are “four minds in their bed”. Each one brings the baggage of their previous relationship!

We’ll skip ahead to the fifth teaching as it is related to the third one: Rabbi Akiva teaches that a man should get married (and stay married!) and this is a mitzvah v’guf tahor, both a great mitzvah in itself, and also makes a man’s body pure, since he will not be drawn to sexual sins (having a wife to take care of those urges), and will have children to keep him busy and make him more responsible. It’s no coincidence that Rabbi Akiva saves this for his final teaching, since he himself was lucky to marry the right woman, who encouraged and supported him, and whom he later credited for all of his Torah learning and success.

These two short teachings on marriage actually carry a great deal of hidden mystical meaning (as, for instance, the Ben Ish Chai comments and explains in his Ben Yehoyada). Rashbi would go on to teach the fundamentals of Jewish mysticism in the Zohar, where marital intimacy is the central theme and metaphor that runs throughout the text. In fact, much of Kabbalah in general is based on the dynamics of a marriage as a metaphor for greater cosmic spiritual realities.

Finally, the fourth teaching of Rabbi Akiva is regarding a case where a person rents out a field to their fellow, who will work the land. Instead of taking monetary payment, the renter takes a portion of the produce of the field. This is both a mitzvah to help your fellow, who gets land to work and does not have to pay rent (just a portion of his yields), and is good for the renter’s own wellbeing, since he will eat fresh fruits and be healthy. Thus, it is a mitzvah v’guf gadol—both a big mitzvah and gives one a great, healthy body. Like the other teachings, this one was relevant to Rashbi since, as we’ve seen, Rashbi came from a powerful and wealthy family. He had the means to rent out fields to less privileged people.

As an important aside, there is a famous Talmudic debate between Rashbi and Rabbi Ishmael regarding whether a man should spend all of his time learning Torah, or get a job and make his own living, while also making time to learn Torah (Berakhot 35b). Rabbi Ishmael argued that, although the Tanakh tells us to meditate upon the Torah day and night, and that “it should not depart from your mouth” (Joshua 1:8), we also recite every day in the Shema that “you shall gather in your grain…” (Deuteronomy 11:14), meaning a person needs to work, too! Rashbi countered that if a person works, they will not have enough time to study Torah, as they will always be busy with something; plowing, sowing, harvesting, threshing, and so on. Rashbi argued that if a person fulfils God’s will, then God will bless them with riches, allowing them to outsource the work to others. He therefore concluded that ideally a person should learn all day, and leave the physical work for others. Of course, it was easy for Rashbi to say this since he came from a super-wealthy family, and was able to hire people to do that work!

Ultimately, the debate in the Talmud is settled by Abaye who said: “Many have acted in accordance with Rabbi Ishmael and were successful [in their Torah study. And many] have acted in accordance with Rabbi Shimon ben Yochai and were not successful!” Oftentimes, it is those who balance Torah with labour that become the greatest scholars, while those who are full-time learners fail to achieve Torah greatness. Note as well that Abaye specifically referred to Rashbi as, not just “Rabbi Shimon” (as he did Rabbi Ishmael, without a patronym), but “Rabbi Shimon ben Yochai”, emphasizing that he was the son of the wealthy Yochai, and most people are not so privileged like him.

Today, Rashbi’s position is still taken as support for certain kollels and for those who “make Torah-learning their profession”. However, it is important to clarify here that Rashbi never supported learning Torah at someone else’s expense. Rashbi was very wealthy himself, and could afford to hire others to do his work, while he learned all day. He certainly would not have supported the idea of making a living through learning Torah, for the Talmud clearly states in many places (including several times in Pirkei Avot 1:13, 2:2, 4:5) that this is unacceptable. The Torah should not be used as a “shovel to dig with”, to derive personal or material benefit. And when Rashbi had to go into hiding and did not have his father’s wealth and estate to support him, he lived meagrely on nothing but carobs and water. In either case, he never relied on the funds of others to make a living.

Going back to Rabbi Akiva, it appears that this encounter with Rashbi was his last, and he was soon executed. His final five teachings were concise, but deeply meaningful, especially for Rashbi himself. Rashbi would go on to be one of the five who rebuilt Judaism. His own final discourse, the Idra Zuta, contained deeply profound teachings as well. For an exploration of the last passage in the Idra Zuta, see the following short class:

Happy Lag b’Omer!