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Akiba ben Joseph
(redirected from Rabbi Akiba)

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Akiba ben Joseph (əkē`bə), c.A.D. 50–c.A.D. 135, Jewish Palestinian religious leader, one of the founders of rabbinic Judaism. Although the facts of his life are obscured by legend, he is said to have been a poor and illiterate shepherd who began his rabbinic studies at the age of forty. Tradition views him as one of the first Jewish scholars to systematically compile Hebrew oral laws, the Mishna Mishna (mĭsh`nə), in Judaism, codified collection of Oral Law—legal interpretations of portions of the biblical books of
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. He is believed to have been executed by the Romans in the aftermath of the messianic revolt of Bar Kokba Bar Kokba, Simon, or Simon Bar Cochba (kōk`bə) [Heb.,=son of the star], d. A.D.
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 (A.D. 132–135), though the extent of his participation is a matter of controversy. He is one of the martyrs mentioned in the Jewish penitential prayer.

Bibliography

See study by L. Finkelstein (1936, repr. 1970).


Akiba ben Joseph

(born AD 40—died c. 135, Caesarea, Palestine) Jewish sage, one of the founders of rabbinic Judaism. He is said to have been an illiterate shepherd who began to study after age 40. He believed that Scripture contained many implied meanings in addition to its overt meaning, and he regarded written law (Torah) and oral law (Halakhah) as ultimately one. He collected and systematized the oral traditions concerning the conduct of Jewish social and religious life, thus laying the foundation of the Mishna. He may have been involved in Bar Kokhba's unsuccessful rebellion against Rome; he gave the rebel leader his title and recognized him as the messiah. He was imprisoned by the Romans and martyred for his public teaching. See also Ishmael ben Elisha.



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The earliest possible evidence of Jewish allusions to the Canticle as allegorization of mystical marriage between God and Israel is attributed in Talmudic sources to Rabbi Akiba in the early second century, and the full-blown allegorization of the targum on the Canticle dates no earlier than the early Islamic period, by which time this interpretation was well established in Jewish biblical scholarship (Murphy: 11-41; Pope: 89-112).
In his creative work, he insisted that Rabbi Akiba was every bit as relevant to the modern Jew as is Ben-Gurion, not because he was nostalgic for a lost religious vocabulary, but because as a modernist, he respected Judaism's self-renewing capacity in the wake of catastrophe.
 
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