Parshat Vaetchanan  11 Av 5762, July 20 2002

Shabbat Shalom: Parshat Vaetchanan    Deuteronomy 3:23-7:11 By Shlomo Riskin

Efrat, Israel - 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 death-beds - is "Hear O Israel the Lord is One" (Shema Yisrael), the source of which is to be found in this week's Torah portion. In order to understand the meaning of this verse in terms of its historical significance and implications, it is important to cite a poignant Talmudic passage describing the last moments of the life of the great 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 - (at the same time he was enduring such excruciating pain) - he recited the Shema (accepted upon himself the yoke of the heavenly kingdom). 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 G-d… 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 "one" (Echad) until his soul expired (B.T. Brachot 61b)".

Aside from the exquisite depth of religious passion which informs this account, there is one glaring structural question which cries out from the text: Why does Rabbi Akiba recite the Shema twice? He "accepted the yoke of the heavenly kingship" when his executors began tearing out his flesh, inspiring the amazement of his disciples. Why does he repeat it again, with the expiration of his soul?

Allow me to suggest three possible reasons, each based upon a variant interpretation of this complex and far - reaching verse. The first emanates from a fundamental - and bitter - dispute between Rabbi Akiba and his teacher Rabbi Yohanan Ben Zakai. The Talmud records that at the end of the Second Temple period, when the Holy Temple was about to be burnt to the ground, Rabbi Yohanan Ben Zakai left Jerusalem to meet with the Roman General Vespasian with a compromise: "Allow me to continue to survive in Yavneh with a Sanhedrin, and I will relinquish national sovereignty in Jerusalem."

Apparently, Rabbi Yohanan emphasizes the command to live by the commands of G-d, the necessity for the Jewish people to at least survive, and fear the dangers of extinction which 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, "G-d sometimes turns wise people backward, and transforms their wisdom into foolishness" (B. T. Gittin 57b). He went on to organize the rebellion of Bar Kochba in an attempt to re-capture sovereignty over Israel. Apparently Rabbi Akiba believed that Jewish dominion over Israel was a necessary precursor to "repairing the world under the Kingship of G-d" - and was worth the sacrifice of individual Jewish lives.

From this perspective, Rabbi Akiba repeats the verse of the Shema with his dying breath: the first time he recites it, he is personally fulfilling the daily morning commandment to accept Divine Kingship, whereas the second time, he is leaving a crucial legacy to further generations. The Shema is, at least according to the Midrash, an expression of faith in the ultimate acceptance of ethical monotheism - a G-d of justice, compassion and peace - by all of society. This message will emanate from Jerusalem to the world (Isaiah 2, Micah 4) once the Jews are able to live in peace and security in Israel, their national homeland. Hence Rabbi Akiba is declaring with his dying breath to all future generations - "Hear, Oh Israel, the Lord (who is now only) our G-d (recognized only by us), the Lord (will eventually be recognized by the entire world) as one." In effect, it is Rabbi Akiba's teaching that urges us not to compromise on our national sovereignty over Jerusalem which will bring peace and redemption to the world.

The second explanation speaks to the fact that Rabbi Akiba's attempt at rebellion against Rome turned out to be an abject failure; Bar Kochba is killed in battle, a dead messiah can obviously not be considered a messiah by definition (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; the Gaonim suggest that the 24,000 disciples of Rabbi Akiba died in the rebellion against Rome, perhaps interpreting askera from sikarus or sword). 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:

"Hear, O Israel, the Lord our G-d, the Lord is One" - and just as our G-d is one, so must we strive to be united as one in mutual love and respect. We must, after all, walk in G-d's ways.

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 Sacred Zohar explains, the only reality in the world, the true source of all essence and existence, is the one G-d 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 G-d and His will - he will remain impervious to any false reality which the enemies of G-d and goodness may try to inflict upon him.

Shabbat Shalom.

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