Rabbi Akiva’s Moshiach

They both turned their lives around; became a success; but began as outsiders. Who were they, and why did they end their careers in disagreement?
Rabbi Akiva started his spiritual journey at the age of forty. Until then he could not have told you the difference between an Aleph and Bet. What changed everything? A rock with a hole! Hardly a miracle; not even memorable, until he asked, “What made a hole in this stone?” He was told, “The water which constantly drips every day.”  Akiva immediately reflected, “If that which is soft can engrave that which is hard, then the words of Torah which are like steel can certainly penetrate my heart which is but flesh.” He immediately turned to study Torah. (Avos D’Rebbe Nasan)

Here we are privy to the first moment of enlightenment for Rabbi Akiva’s spiritual odyssey. The process was a natural one; just as one drop at a time can add up to an ocean of water, he progressed from ignorant shepherd to legendary scholar.

Not as well known, was the transformation of his colleague, Rav Yochanan ben Torta which involved the incredible. A Jew had sold his cow to a non-Jew. For six days the cow worked, on Shabbat it would not. So he went to the Jew, “Take your cow. It must be injured, for no matter how much I beat it, it will not move.” The Jew whispered in its ear, “Cow, when I owned you, you rested on Shabbat. Now you are owned by a non-Jew. Please get up and plough.” The cow arose. The non-Jew demanded an explanation, and when told the ’secret’ of Shabbat he became frightened. “A cow which has no human intelligence can recognize its Creator, while I, whom my Creator created in His image, am clueless!” He converted, studied, and merited great success in Torah. They called him ben Torta (literally, son of the ox). Until this very day the Rabbis teach laws in his name. (Pesikta Rabasi) Only upon witnessing a miracle, did Rabbi Yochanan seek his Creator. His very name, “Son of the ox” is testimony to his ‘wondrous’ metamorphosis.

One would imagine, that these two, both being (as mentioned) ‘outsiders’ would have shared many of the same perspectives. In fact, they did not. Rabbi Akiva was an enthusiastic supporter of Bar Kochba, going so far as to become his “arms bearer.” The Jerusalem Talmud (Ta’anis) even has Rabbi Akiva proclaiming Bar Kochba as the Messiah, a view vigorously countered by Rav Yochanan who said, “Akiva grass will grow from your cheeks and still the son of David will not come.” Obviously, Rabbi Yochanan ben Torta also believed in an impending Messianic age. If so, why did he attack Rabbi Akiva; and with such an enigmatic phrase of “grass growing from the cheek”? Without a doubt, this is connected to their personal, and unique, histories.

But first, let us examine another statement of Rabbi Yochanan ben Torta: The Second Temple was destroyed and the people exiled because each man hated his neighbor. (Tosefta Menachos) We have come full circle. Originally, these days between Pesach and Shavuos were joyous ones.  Only later were they transformed into a time of mourning. This occurred when Rabbi Akiva’s students, “Did not treat each other with respect, [and] all perished in a plague.” (Yevamos 62b) Rav Yochanan was therefore adamant that the cause for the destruction must be rectified before one can speak of a new Messianic movement. Hence his opposition to Rabbi Akiva’s hope that Bar Kochba represented the final Redemption, as a generation which is no better than the one which caused the destruction cannot expect to rebuild the Temple.

As to the mysterious reference, the “grass growing,” once again, this reflects the two diverging viewpoints held by Akiva and Yochanan. The Rambam writes, “Do not think that Moshiach must perform miracles or create new realities…the matter is not so. For Rabbi Akiva…said concerning Bar Kochba, ‘He is the King Messiah’…[and] did not ask of him neither sign nor wonder.” (Laws of Kings 11:3)

If Rabbi Akiva concluded that Moshiach need not perform miracles, we may possibly deduce that Rav Yochanan believed that he must. Now we understand why he said, “Akiva, grass will grow from your cheeks” meaning, “As far as I’m concerned Moshiach must produce a wonder or two. But even if a miracle worker appeared, I do not believe that the Messianic age can begin prior to rectifying the cause of the destruction.”

Though the death of Rabbi Akiva’s students seems to vindicate at least part of Rav Yochanan’s observation, here the Rambam rules according to Rabbi Akiva: the Messianic process is a natural one. Why? Because while Rav Yochanan was right about the reason for the destruction; Rabbi Akiva was correct about the theory of Redemption.
Surely, Rabbi Akiva was acutely aware of his students’ deficiencies. But being the greatest optimist the Jewish people ever had, he thought that once the process began under Bar Kochba, the people would naturally reach the level of greatness necessary, and of which they were capable.

Rabbi Akiva obviously extended his individual experience (a natural progression) to the entire community of Israel. He postulated that just as he found his Creator, all Israel would find G-d. Conversely, Ben Torta, whose dramatic change required an open miracle, felt that in order for the entire world to recognize G-d, nothing less would be effective. Unfortunately, the people failed; the students did not rise to the occasion, and instead of Redemption, further destruction ensued.

The days between Pesach and Shavuos mark the Redemption that did not happen. We mourn that failure. While ultimately Rabbi Akiva’s generation failed, we must recognize that Rabbi Akiva was completely correct in his understanding of the process, and the capability of man. Too many Jews are followers of Rav Yochanan, awaiting the miraculous as a prerequisite for redemption. These nay-sayers wait passively for the sign from heaven that the time for Redemption has come.

We must follow Rabbi Akiva, and take proactive steps, accepting our partnership with the Almighty. Drop after drop adds up to a tidal wave of activity. When we succeed, these days will reacquire their original identity and become a time of joy.