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July 19, 2002/Av 10 5762, Vol. 54, No. 44
Respect necessary for redemption
Torah study
RABBI SHLOMO RISKIN
Vaetchanan, Deuteronomy 3:23-7:11
Perhaps the most well-known verse of the entire Torah - the first verse we teach our children as they learn to speak and the last verse we recite with our loved ones on their deathbeds - is "Hear O Israel the Lord is One" (Shema Yisrael). The source of this is found in this week's Torah portion.
In order to understand the meaning of this verse, here is a Talmudic passage describing the last moments of the life of Rabbi Akiba: When the Romans took out Rabbi Akiba for execution, it was the precise time for the recitation of the Shema. They combed his flesh with iron combs and he recited the Shema. His disciples said to him, "Does the Almighty expect dedication even to such an extent, in such a state of extremity?" He replied, "all of my life I was pained by the words 'You shall love the Lord your God with all your soul - even to the extent of giving up your soul.' When would I have the opportunity of fulfilling this command? And now that the opportunity has arrived for me, shall I not fulfill it?" And he recited the Shema, lengthening the word "echad" (one) until his soul expired. (B.T. Brachot 61b)
Aside from this exquisite depth of religious passion, there is one glaring structural question that cries out from the text: Why does Rabbi Akiba recite the Shema twice? Following are three possible reasons.
The first emanates from a fundamental - and bitter - dispute between Rabbi Akiba and his teacher Rabbi Yohanan Ben Zakai.
Rabbi Yohanan emphasized the command to live by the commands of God, the necessity for the Jewish people to survive and to fear the dangers of extinction that might be the tragic result of continuing the war against Rome. Rabbi Akiba, one generation later, vigorously disagreed with his master. He went so far as to ascribe to Rabbi Yohanan the verse from Isaiah, "God sometimes turns wise people backward, and transforms their wisdom into foolishness." (B. T. Gittin 57b)
He then organized the rebellion of Bar Kochba in an attempt to recapture sovereignty over Israel.
The first time Rabbi Akiba recites the Shema, he is personally fulfilling the daily morning commandment to accept Divine Kingship; the second time, he is leaving a crucial legacy to further generations.
Rabbi Akiba's attempt at rebellion against Rome turned out to be a failure. Bar Kochba is killed in battle and, by definition, a dead messiah can not be considered a messiah (Maimonides, Laws of Kings, 11, 12), and the Jews are to be scattered throughout the globe for the next 2,000 years. Why did this tragic failure occur? The Talmud explains that it was because the generation was not worthy of redemption, because the disciples of Rabbi Akiba did not respect each other sufficiently. (B. T. Yebamot 62b)
Hence, with Rabbi Akiba's dying breath, he teaches future generations the vital importance of unity and respect among Jews as a necessary condition for redemption.
And finally, Rabbi Akiba may be using the Shema to explain to his disciples the source of the strength and fortitude which enabled him to overcome the searing pain of the iron combs tearing out his flesh. As the Zohar explains, the only reality in the world, the true source of all essence and existence, is the one God who suffices the entirety of reality.
This is the true meaning of the Shema. And if the individual can garner the spiritual power to truly internalize this message of monothesis - the only reality and truth is the one, all-encompassing God and His will - he will remain impervious to any false reality that the enemies of God and goodness may try to inflict upon him.
Rabbi Shlomo Riskin is the spiritual leader of Efrat, Israel.
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