Akiba ben Joseph

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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 MishnaMishna
, in Judaism, codified collection of Oral Law—legal interpretations of portions of the biblical books of Exodus, Leviticus, Numbers, and Deuteronomy and other legal material. Together with the Gemara, or Amoraic commentary on the Mishna, it comprises the Talmud.
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. He is believed to have been executed by the Romans in the aftermath of the messianic revolt of Bar KokbaBar Kokba, Simon,
or Simon Bar Cochba
[Heb.,=son of the star], d. A.D. 135, Hebrew hero and leader of a major revolt against Rome under Hadrian (132–135). He may have claimed to be a Messiah; the Talmud relates that Akiba ben Joseph credited him with this title.
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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.


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

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References in periodicals archive ?
According to a later aggadah 'legend' (Seder Elyahu Zota) Rabbi Aqiba saved the soul of a dead person from the punishment of Gehenna by getting his son to learn and recite the Qaddish.
Aqiba met a spirit (a soul) which appeared in the guise of a man carrying on his back some wood that was intended to feed the fire of Gehenna where he burned every day as a punishment for the ill treatment he had inflicted on the poor in his lifetime, when he was a tax collector.
Aqiba disagree about the text of the blessing that follows Hallel.
The well-known parallels of Aqiba and Hillel show at the same time the essential difference from the early Christian view, which in nuce doubtless goes back to the Torah interpretation of Jesus himself.(32) Sanders refers to the double love command in Deut.
Aqiba in which the question was whether a certain sacrificial regulation needs to be substantiated exegetically if it has been passed down as 'halakhah of Moses from Sinai'.(50) Both teachers agree on the content of the halakhah in question (a half log of oil for the thanksgiving offering), but they discuss the correct way of deriving it.
The point is: just as these two halakhot qualify without dispute as 'halakhah of Moses from Sinai', so do the halakhah for which Aqiba sought exegetical grounds - a practice which was rejected as 'innovation'.
Aqiba that she had sex before that same age, may also imagine a gentile as the male actor.
How little does one have to know to have Aqiba's students carry him out of Jerusalem in the time of siege ?
rabbis of the Tannaitic period, such as Rabbi Aqiba and Rabbi Ishmael.