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Akiva Cleared the Woman His Students Would Not

She walked into the study house holding a stained cloth. Rabbi Akiva asked her one question about an old wound and sent her home clean.

Curated by Arthur · Told by Maggid ·
Table of Contents
  1. The Stain She Found
  2. Two Questions in the Study House
  3. The Students Looked at Each Other
  4. The Rule Was Never Made to Be Strict
  5. She Went Home That Night
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The Stain She Found

She found the mark in the morning light and stood there holding the cloth, doing the arithmetic that every woman in the house could do without being taught. A stain like that meant separation. It meant a bed pushed against the far wall, a cup she could not hand to her husband, days of counting before she could go down to the water and come back up clean.

What she could not do was tell whether it had come from her body at all. She had a scab on her leg that had been catching on her clothes for a month. The not knowing was worse than the answer would be. So she folded the cloth over twice, told nobody in her street where she was going, and went to find Rabbi Akiva.

Two Questions in the Study House

He was sitting with his students when she came in, and she said it out loud in front of all of them, because there was no version of this that could be said quietly. "I saw a stain."

Akiva did not reach for a book. He asked her about her body instead.

"Was there perhaps a wound on you?"

"There was," she said. "It healed."

"A wound of the kind that can open again and bleed?"

"Yes."

"Then you are pure," he said.

She had come in braced for a week of exile inside her own house, and it was over in the time it took to answer two questions.

The Students Looked at Each Other

Nobody in the room objected. The students did something worse than objecting. They turned their faces to one another, one to the next around the benches, the look men give each other when a teacher has just said a thing they will have to defend in somebody else's study house by nightfall.

She was still standing there. The cloth was still folded in her hand.

Akiva watched the glances travel and let them finish. Then he spoke to the room instead of to her.

"What is difficult about this in your eyes?"

None of them answered him.

The Rule Was Never Made to Be Strict

So he answered himself. The sages did not raise the subject of stains in order to tighten anything, he told them. They raised it in order to loosen. The Torah makes a woman impure through blood that comes from her own body. A mark on cloth is not that. The mark is the sages' own fence, built by their own hands, and a man who takes a fence built for mercy and turns it into a wall has misread who put it there.

Where a stain can honestly be traced to something else, a scab, a butchered bird, a neighbor's spilled cup, they ruled the lenient way on purpose.

The students had been trained to fear the wrong ruling, and fear runs in one direction. It is always easier to send a woman home impure. Nobody is ever blamed for that. Akiva looked at a room full of young men who had learned to buy their own safety with somebody else's week, and he told them what the rule had been for from the start.

She Went Home That Night

She walked back through the market with the cloth still in her hand and her name intact. No swelling, no scandal, no messenger sent ahead to her husband. That evening there was bread on the table and two people at it, and the wall stayed where the wall had always been.

In the study house behind her the young men sat with a ruling they had not expected and would have to carry. A wound that had healed. A wound that could open again. Two questions, asked of a woman standing in a doorway, and a household that stayed whole because a teacher was willing to be the one who permitted.


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From the tradition

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The texts behind this telling. Some cards carry a translation of the source; others are our own retelling of it, and each card says which. Every card links out to the original.

Exempla of the Rabbis, No. 249Exempla of the Rabbis (Gaster, 1924)

Retold in our words. Read the original at the link below.The Exempla of the Rabbis, Moses Gaster (1924) · Public Domain

249. Akiba & Woman with Blemish. Niddah, f. 45 a. -Midr. Hagadol, Levit. Mesora. Yalk. Sip. I. p. 89.

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Avot DeRabbi Natan 17Avot DeRabbi Natan

Retold in our words. Read the original at the link below.The Minor Tractates of the Talmud, trans. A. Cohen, Soncino Press (1965) · CC-BY

R. JOSE SAID: LET THE PROPERTY OF YOUR FELLOW BE AS DEAR TO YOU AS YOUR OWN; FIT YOURSELF FOR THE STUDY OF THE TORAH, SINCE IT DOES NOT COME TO YOU BY INHERITANCE.

What does this mean? It teaches that as a man regards his own property, so he should regard the property of his fellow; and as a man would not wish to see an evil report spread about his own property, so he should not wish to see an evil report spread about the property of his fellow.Another interpretation of LET THE PROPERTY OF YOUR FELLOW BE AS DEAR TO YOU AS YOUR OWN. What does it mean? When a disciple comes to you and asks for instruction, if it is within your power to teach him, do so; but if not, dismiss him at once and take no money from him;1As remuneration for teaching; cf. Ned. 37a (Sonc. ed., p. 113) where the taking of a fee is prohibited. as it is stated, Say not unto thy neighbour: Go and come again, and to-morrow I will give; when thou hast it by thee.2Prov. 3, 28.

FIT YOURSELF FOR THE STUDY OF THE TORAH, SINCE IT DOES NOT COME TO YOU BY INHERITANCE. Thus when Moses our teacher perceived that his sons had not the knowledge of the Torah to be able to succeed him in leadership, he wrapped himself in his robe and stood up to pray. He said, ‘Sovereign of the universe! Make known to me who will come in and go out at the head of this people, as it is stated, And Moses spoke unto the Lord, saying: Let the Lord, the God of the spirits of all flesh, set a man over the congregation, who may go out before them, and who may come in before them.3Num. 27, 15-17. Thereupon the Holy One, blessed be He, said to him, ‘Moses, take thee Joshua’.4ibid. 18. The Holy One, blessed be He, further said to Moses, ‘Go and appoint for him an interpreter5Also called ’Amora, ‘speaker’; he was the scholar who attended on the Rabbi during the lecture and expounded at length and in popular style the subject-matter given to him by the instructor. that he may expound [the Torah] in your presence at the head of the notables of Israel’. At that time Moses said to Joshua, ‘Joshua, as for this people that I am delivering into your charge, they are not he-goats but kids; I am not delivering to you sheep but lambs, because as yet they have not occupied themselves with the commandments, and so have not reached the stage of he-goats;6And must be treated with care and consideration; cf. Sifre to Deut., §305. as it is stated, If thou know not, O thou fairest among women, go thy way forth by the footsteps of the flock and feed thy kids, beside the shepherds’ tents.7Cant. 1, 8.

Rabban Joḥanan b. Zakkai8Cf. Sifre ibid. and Keth. 66b (Sonc. ed., p. 405). was once walking in the market place when he observed a young woman picking grains of barley from under the feet of the cattle of the Arabs. He said to her, ‘My daughter, who are you?’ She remained silent. Again he asked her, ‘My daughter, who are you?’ She continued silent [for a time], and then said to him, ‘Wait a moment’. She wrapped herself in her hair, sat down before him and said, ‘I am the daughter of Naḳdimon b. Gorion’.9Cf. above VI, 3, p. 47. He asked, ‘My daughter, what became of your father’s wealth?’ She replied, ‘Master, is not the proverb current in Jerusalem, “The salt10A preservative. The difference in the two versions is in one letter, the former having חסר and the latter חסד. of wealth is its diminution [by charitable use] (or, according to another version, “[The salt of wealth is] benevolence”)?’ ‘And what became of the wealth of your father-in-law?’ he asked. She replied, ‘The one swallowed up the other’.11The fortunes of the two men were interlocked. Then Rabban Joḥanan b. Zakkai turned to his disciples and said, ‘All my life I have read the verse, If thou know not, O thou fairest among women, go thy way forth by the footsteps of the flock, but did not understand its significance until to-day when I have realized its meaning, viz. that Israel will come under the domination of the lowest of the nations, and not merely under the domination of the lowest of the nations but will be among the dung of their cattle’. The young woman then asked him, ‘Master, do you remember when you put your signature to my marriage contract?’ ‘I do,’ he replied; and turning to his disciples he said, ‘By the Temple Service! I signed this young woman’s marriage contract, and it mentioned a settlement of one million Tyrian golden dinars’. [It is related that] the members of the family to which the young woman belonged never set out from their house to go to the Temple until the finest woollen rugs were spread before them.

The story12Further anecdotes of the wretched plight of even the wealthiest families in Israel during the siege of Jerusalem and after. is told of a young woman who was taken captive together with her ten maids. A Gentile acquired her and she grew up in his house. One day he handed her a jug and said, ‘Go and fetch me some water’. One of her maids arose and took it from her. ‘What is this?’ he asked; and she replied, ‘By your life, master! I was one of five hundred maids of this young woman’s mother.’ When he heard these words, he at once set her free together with her ten maids.

Another story is told of a young woman who was taken captive. A Gentile acquired her and she grew up in his house. The Angel of Dreams13lit. ‘the master of the dream’; cf. Ber. 10b (Sonc. ed., p. 55, n. 5) where another explanation is suggested. appeared to him and said, ‘Send the young woman from your house’. His wife said to him, ‘Do not send her away’. Again the Angel of Dreams appeared to him and said, ‘If you do not send her away I will kill you’, and he let her go. He followed her, saying [to himself], ‘I must go and see what will befall this young woman’. On her journey she became thirsty and went down to drink at a spring, When she placed her hand on the wall, a snake came and bit her so that she died, [her body] floating on the surface of the water. He went down, took her out and buried her. On his return home he remarked to his wife, ‘This people whom you behold bear the anger of none other than their Father in heaven’.

AND LET ALL YOUR DEEDS BE DONE FOR THE SAKE OF HEAVEN.14The conclusion of R. Jose’s teaching in Aboth 2:17 (Sonc. ed., II, 12, p. 22). That means, for the sake of the Torah, as it is stated, In all thy ways acknowledge Him, and He will direct thy paths.15Prov. 3, 6. By following the ways of the Torah one arrives at a knowledge of God.

R. SIMEON SAID: BE CAREFUL TO READ THE SHEMA‘ AND THE ‘AMIDAH; AND WHEN YOU PRAY LET NOT YOUR PRAYER BE A CONVERSATION16The reading in Aboth 2:18 (Sonc. ed., II, 13, p. 23) is ‘a fixed task’. BUT SUPPLICATION BEFORE THE HOLY ONE, BLESSED BE HE, AS IT IS WRITTEN, FOR HE IS GRACIOUS AND FULL OF COMPASSION, SLOW TO ANGER AND ABUNDANT IN MERCY, AND REPENTETH HIM OF THE EVIL.17Joel 2, 13. A variant text is the verse from Jon. 4, 2.R. ELIEZER SAID: BE EAGER TO STUDY THE TORAH, AND KNOW HOW TO ANSWER AN UNBELIEVER. Let not one word of the Torah be forgotten by you. KNOW BEFORE WHOM YOU TOIL, AND WITH WHOM YOU HAVE ENTERED INTO A COMPACT.18The phrase Ba‘al berith as a designation for God is not found elsewhere in Rabbinic literature. GRA substitutes Ba‘al melakteka, ‘thy Employer’, in conformity with Aboth 2:19 (Sonc. ed., II, 16, p. 25).

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