Pardes and the Future of Rabbi Akiva

(1) In the thirtieth year, on the fifth day of the fourth month, when I was in the community of exiles by the Chebar Canal, the heavens opened and I saw visions of God.(2) On the fifth day of the month—it was the fifth year of the exile of King Jehoiachin—(3) the word of the LORD came to the priest Ezekiel son of Buzi, by the Chebar Canal, in the land of the Chaldeans. And the hand of the LORD came upon him there.(4) I looked, and lo, a stormy wind came sweeping out of the north—a huge cloud and flashing fire, surrounded by a radiance; and in the center of it, in the center of the fire, a gleam as of amber.(5) In the center of it were also the figures of four creatures. And this was their appearance: They had the figures of human beings.(6) However, each had four faces, and each of them had four wings;(7) the legs of each were [fused into] a single rigid leg, and the feet of each were like a single calf’s hoof; and their sparkle was like the luster of burnished bronze.(8) They had human hands below their wings. The four of them had their faces and their wings on their four sides.(9) Each one’s wings touched those of the other. They did not turn when they moved; each could move in the direction of any of its faces.(10) Each of them had a human face [at the front]; each of the four had the face of a lion on the right; each of the four had the face of an ox on the left; and each of the four had the face of an eagle [at the back].(11) Such were their faces. As for their wings, they were separated: above, each had two touching those of the others, while the other two covered its body.(12) And each could move in the direction of any of its faces; they went wherever the spirit impelled them to go, without turning when they moved.(13) Such then was the appearance of the creatures. With them was something that looked like burning coals of fire. This fire, suggestive of torches, kept moving about among the creatures; the fire had a radiance, and lightning issued from the fire.(14)Dashing to and fro [among] the creatures was something that looked like flares.(15) As I gazed on the creatures, I saw one wheel on the ground next to each of the four-faced creatures.(16) As for the appearance and structure of the wheels, they gleamed like beryl. All four had the same form; the appearance and structure of each was as of two wheels cutting through each other.(17) And when they moved, each could move in the direction of any of its four quarters; they did not veer when they moved.(18) Their rims were tall and frightening, for the rims of all four were covered all over with eyes.(19) And when the creatures moved forward, the wheels moved at their sides; and when the creatures were borne above the earth, the wheels were borne too.(20) Wherever the spirit impelled them to go, they went—wherever the spirit impelled them—and the wheels were borne alongside them; for the spirit of the creatures was in the wheels.(21) When those moved, these moved; and when those stood still, these stood still; and when those were borne above the earth, the wheels were borne alongside them—for the spirit of the creatures was in the wheels.(22) Above the heads of the creatures was a form: an expanse, with an awe-inspiring gleam as of crystal, was spread out above their heads.(23) Under the expanse, each had one pair of wings extended toward those of the others; and each had another pair covering its body.(24) When they moved, I could hear the sound of their wings like the sound of mighty waters, like the sound of Shaddai, a tumult like the din of an army. When they stood still, they would let their wings droop.(25)From above the expanse over their heads came a sound. When they stood still, they would let their wings droop.(26) Above the expanse over their heads was the semblance of a throne, in appearance like sapphire; and on top, upon this semblance of a throne, there was the semblance of a human form.(27) From what appeared as his loins up, I saw a gleam as of amber—what looked like a fire encased in a frame; and from what appeared as his loins down, I saw what looked like fire. There was a radiance all about him.(28) Like the appearance of the bow which shines in the clouds on a day of rain, such was the appearance of the surrounding radiance. That was the appearance of the semblance of the Presence of the LORD. When I beheld it, I flung myself down on my face. And I heard the voice of someone speaking.

§ The Gemara returns to the topic of the Design of the Divine Chariot. The Sages taught: An incident occurred involving Rabban Yoḥanan ben Zakkai, who was riding on a donkey and was traveling along the way, and his student, Rabbi Elazar ben Arakh, was riding a donkey behind him. Rabbi Elazar said to him: My teacher, teach me one chapter in the Design of the Divine Chariot. He said to him: Have I not taught you: And one may not expound the Design of the Divine Chariot to an individual, unless he is a Sage who understands on his own accord? Rabbi Elazar said to him: My teacher, allow me to say before you one thing that you taught me. In other words, he humbly requested to recite before him his own understanding of this issue. He said to him: Speak.

Immediately, Rabban Yoḥanan ben Zakkai alighted from the donkey, and wrapped his head in his cloak in a manner of reverence, and sat on a stone under an olive tree. Rabbi Elazar said to him: My teacher, for what reason did you alight from the donkey? He said: Is it possible that while you are expounding the Design of the Divine Chariot, and the Divine Presence is with us, and the ministering angels are accompanying us, that I should ride on a donkey? Immediately, Rabbi Elazar ben Arakh began to discuss the Design of the Divine Chariot and expounded, and fire descended from heaven and encircled all the trees in the field, and all the trees began reciting song.

What song did they recite? “Praise the Lord from the earth, sea monsters and all depths…fruit trees and all cedars…praise the Lord” (Psalms 148:7–14). An angel responded from the fire, saying: This is the very Design of the Divine Chariot, just as you expounded. Rabban Yoḥanan ben Zakkai stood and kissed Rabbi Elazar ben Arakh on his head, and said: Blessed be God, Lord of Israel, who gave our father Abraham a son like you, who knows how to understand, investigate, and expound the Design of the Divine Chariot. There are some who expound the Torah’s verses well but do not fulfill its imperatives well, and there are some who fulfill its imperatives well but do not expound its verses well, whereas you expound its verses well and fulfill its imperatives well. Happy are you, our father Abraham, that Elazar ben Arakh came from your loins.

The Gemara relates: And when these matters, this story involving his colleague Rabbi Elazar ben Arakh, were recounted before Rabbi Yehoshua, he was walking along the way with Rabbi Yosei the Priest. They said: We too shall expound the Design of the Divine Chariot. Rabbi Yehoshua began expounding. And that was the day of the summer solstice, when there are no clouds in the sky. Yet the heavens became filled with clouds, and there was the appearance of a kind of rainbow in a cloud. And ministering angels gathered and came to listen, like people gathering and coming to see the rejoicing of a bridegroom and bride.

Rabbi Yosei the Priest went and recited these matters before Rabban Yoḥanan ben Zakkai, who said to him: Happy are all of you, and happy are the mothers who gave birth to you; happy are my eyes that saw this, students such as these. As for you and I, I saw in my dream that we were seated at Mount Sinai, and a Divine Voice came to us from heaven: Ascend here, ascend here, for large halls [teraklin] and pleasant couches are made up for you. You, your students, and the students of your students are invited to the third group, those who will merit to welcome the Divine Presence.

The Gemara poses a question: Is that so? But isn’t it taught in a baraita: Rabbi Yosei, son of Rabbi Yehuda, says: There are three lectures. In other words, there are three Sages with regard to whom it states that they delivered lectures on the mystical tradition: Rabbi Yehoshua lectured on these matters before Rabban Yoḥanan ben Zakkai; Rabbi Akiva lectured before Rabbi Yehoshua; and Ḥananya ben Ḥakhinai lectured before Rabbi Akiva. However, Rabbi Elazar ben Arakh was not included in the list, despite the testimony that he lectured before Rabban Yoḥanan. The Gemara explains: Those who lectured and were also lectured to were included; but those who lectured and were not lectured to were not included. The Gemara asks: But wasn’t there Ḥananya ben Ḥakhinai, who was not lectured to, and yet he is included? The Gemara answers: Ḥananya ben Ḥakhinai actually lectured before one who lectured in front of his own rabbi, so he was also included in this list.

§ The Sages taught: Four entered the orchard [pardes], i.e., dealt with the loftiest secrets of Torah, and they are as follows: Ben Azzai; and ben Zoma; Aḥer, the other, a name for Elisha ben Avuya; and Rabbi Akiva. Rabbi Akiva, the senior among them, said to them: When, upon your arrival in the upper worlds, you reach pure marble stones, do not say: Water, water, although they appear to be water, because it is stated: “He who speaks falsehood shall not be established before My eyes” (Psalms 101:7).

The Gemara proceeds to relate what happened to each of them: Ben Azzai glimpsed at the Divine Presence and died. And with regard to him the verse states: “Precious in the eyes of the Lord is the death of His pious ones” (Psalms 116:15). Ben Zoma glimpsed at the Divine Presence and was harmed, i.e., he lost his mind. And with regard to him the verse states: “Have you found honey? Eat as much as is sufficient for you, lest you become full from it and vomit it” (Proverbs 25:16). Aḥer chopped down the shoots of saplings. In other words, he became a heretic. Rabbi Akiva came out safely.

§ The Gemara comments: The mishna is not in accordance with the opinion of Rabbi Yehoshua. As it is taught in abaraita that Rabbi Yehoshua says: If a man married a woman in his youth, and she passed away, he should marry another woman in his old age. If he had children in his youth, he should have more children in his old age, as it is stated: “In the morning sow your seed, and in the evening do not withhold your hand; for you do not know which shall prosper, whether this or that, or whether they both alike shall be good” (Ecclesiastes 11:6). This verse indicates that a man should continue having children even after he has fulfilled the mitzva to be fruitful and multiply.

Rabbi Akiva says that the verse should be understood as follows: If one studied Torah in his youth he should study more Torah in his old age; if he had students in his youth he should have additional students in his old age, as it is stated: “In the morning sow your seed, etc.” They said by way of example that Rabbi Akiva had twelve thousand pairs of students in an area of land that stretched from Gevat to Antipatris in Judea, and they all died in one period of time, because they did not treat each other with respect.

And the world was desolate of Torah until Rabbi Akiva came to our Rabbis in the South and taught his Torah to them. This second group of disciples consisted of Rabbi Meir, Rabbi Yehuda, Rabbi Yosei, Rabbi Shimon, and Rabbi Elazar ben Shamua. And these are the very ones who upheld the study of Torah at that time. Although Rabbi Akiva’s earlier students did not survive, his later disciples were able to transmit the Torah to future generations.

With regard to the twelve thousand pairs of Rabbi Akiva’s students, the Gemara adds: It is taught that all of them died in the period from Passover until Shavuot. Rav Ḥama bar Abba said, and some say it was Rabbi Ḥiyya bar Avin: They all died a bad death. The Gemara inquires: What is it that is called a bad death? Rav Naḥman said: Diphtheria.

Rav Mattana said: The halakha is in accordance with the opinion of Rabbi Yehoshua, who said that one must attempt to have more children even if he has already fulfilled the mitzva to be fruitful and multiply.

When the took Rabbi Akiva out to face his execution, it was the time of the recital of the Shema - and they were combing his flesh with iron combs - yet Rabbi Akiva was accepting upon himself the yolk of the heavenly kingdom.

His students said to him: "Our teacher, even to this extent?"

R' Akiva said to them: "All my days I was troubled by this verse; with all your soul - meaning, even if He takes your soul. I said to myself, when the opportuntiy arrive that I may fulfil this verse? And now that the time has come, should I not fulfil it?"

R' Akiva was drawing out the word "echad" until his soul departed with "echad."

The Gemara relates at length how Rabbi Akiva fulfilled these directives. The Sages taught: One time, after the bar Kokheva rebellion, the evil empire of Rome decreed that Israel may not engage in the study and practice of Torah. Pappos ben Yehuda came and found Rabbi Akiva, who was convening assemblies in public and engaging in Torah study. Pappos said to him: Akiva, are you not afraid of the empire? Rabbi Akiva answered him: I will relate a parable. To what can this be compared? It is like a fox walking along a riverbank when he sees fish gathering and fleeing from place to place.
The fox said to them: From what are you fleeing?
They said to him: We are fleeing from the nets that people cast upon us.
He said to them: Do you wish to come up onto dry land, and we will reside together just as my ancestors resided with your ancestors?
The fish said to him: You are the one of whom they say, he is the cleverest of animals? You are not clever; you are a fool. If we are afraid in the water, our natural habitat which gives us life, then in a habitat that causes our death, all the more so.
The moral is: So too, we Jews, now that we sit and engage in Torah study, about which it is written: “For that is your life, and the length of your days” (Deuteronomy 30:20), we fear the empire to this extent; if we proceed to sit idle from its study, as its abandonment is the habitat that causes our death, all the more so will we fear the empire. The Sages said: Not a few days passed until they seized Rabbi Akiva and incarcerated him in prison, and seized Pappos ben Yehuda and incarcerated him alongside him. Rabbi Akiva said to him: Pappos, who brought you here? Pappos replied: Happy are you, Rabbi Akiva, for you were arrested on the charge of engaging in Torah study. Woe unto Pappos who was seized on the charge of engaging in idle matters.

When Moshe ascended to the heavens, he found the Holy One, Blessed be He, sitting and attaching crowns to the letters. He said before Him,"Master of the Universe! Who is staying your hand?"He said to him,"There is one man man who will exist after many generations, and Akiva the son of Yosef is his name, who will in the future expound on every crown and crown piles and piles of laws."He said before Him,"Master of the Universe! Show him to me."He said to him, "Turn backwards."He went and sat at the end of eight rows [of students in Rabbi Akiva's Beit Midrash], and he did not know what they were talking [about]. He got upset.When Akiva said something, his students said to him,"Our teacher, from where do you learn this?"He said to them,"It is a law taught to Moshe at Sinai."He calmed down.He returned and came before the Holy One, Blessed be He, and said before Him,"Master of the Universe! You have a man like this, and You are giving the Torah through me?"He said to Him, "Be silent. This is what I have decided."He said before Him,"Master of the Universe! You have shown me his Torah; show me his reward." He said to him,"Turn backwards." He turned backwards, and saw that they were weighing out his flesh at the market. He said before Him,"Master of the Universe! Such Torah, and such reward!"He said to him,"Be silent. This is what I've decided."

Another time, they were ascending to Jerusalem, .When they came to Har haTzofim, they tore their clothes.When they reached the Temple Mount, they saw a fox emerging from the place of the Holy of Holies. They started to cry, but Rabbi Akiva was laughing.The other sages said to him,Why are you laughing?He said to them,Why do you weep?They repliedThe place about which was written (Numbers 1,51) "and the non-Kohen that draws near shall be put to death", is now a haunt of foxes and we should not weep!?He repliedThat is why I laugh. It is written (Isaiah 8,2) "and I will take unto Me faithful witnesses to record, Uriah the priest, and Zechariah the son of Yeberechiahu."Now what was the connection between Uriah and Zechariah?Uriah was during the period of the First Temple, and Zechariah was during the period of the Second Temple.Rather, the verse was making the prophecy of Zechariah dependent on the prophecy of Uriah.Regarding Uriah, it is written, (Micah 3,12) Therefore shall Zion for your sake be plowed etc.". Regarding Zechariah it is written (Zechariah 8,4) "There shall yet old men and old women sit in the broad places of Jerusalem.Until the prophecy of Uriah was fulfilled, I was afraid that the prophecy of Zechariah would likewise be unfulfilled. Now that the prophecy of Uriah was fulfilled, I know that the prophecy of Zechariah will be fulfilled.In this way they answered him,Akiva, you have consoled us. Akiva, you have consoled us.