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Kalba Shebua's Daughter Sent Akiva to Study at Forty

He was forty and could not say the blessing over bread. She sent him away to study and took in piecework from neighbors to pay for it.

Curated by Arthur · Told by Maggid ·
Table of Contents
  1. The Crown With the Stones In It
  2. She Married the Shepherd
  3. The Hole in the Stone at Lud
  4. The Smoke
  5. I Am the Man
  6. Leave Her Alone
Kalba Shebua's Daughter Sent Akiva to Study at Forty Click for full size

The Crown With the Stones In It

Late in his life, when there was money, Rabbi Akiva had a crown made for his wife. A heavy one, set all over with precious stones, the kind of object a man commissions when he has stopped counting.

His children asked him why she got things like that.

"Because I cannot pay her back," he said. "There is no amount."

She Married the Shepherd

Her father was Kalba Shebua, one of the richest men in Jerusalem. Akiva worked for him, out in the fields, watching the flocks. That was the whole of him at that point. A hired man with sheep.

She turned down men with land and picked him, and she attached one condition to it before she would betroth herself. Go and learn.

Her father put her out of the house and swore an oath that she would get nothing more from him, not a coin, not a loaf.

She moved in with Akiva's mother. The neighbors knew exactly whose daughter was living in that house now, so they brought her work quietly, at the door, the way you hand something to a woman who used to be above you and cannot be seen taking it. She did the work and sent part of what she earned out to her husband, who was somewhere else, learning.

A man with a bad leg laughed at her about it in the street. Her hair, he said, would go grey before that shepherd of hers turned into a scholar.

The Hole in the Stone at Lud

Akiva was forty years old and had never studied anything. He did not believe it could be done to him. Whatever the other men in the study hall had, he had not been born with it, and starting now was a joke that would run for the rest of his life.

He was sitting by a fountain in Lud when he noticed the stone.

A big one, at the well head, with a hole worn straight through the middle of it.

"Who bored that out?" he asked.

The rope, they told him. The bucket rope runs over it. It has been running over it for years.

He sat there and looked at the hole in the rock.

"If a soft thing can cut a stone," he said, "then the words of the Torah are as hard as iron, and my heart is only flesh."

He got up and went to learn.

The Smoke

What frightened him was not the work. It was being watched doing it, a grown man in a beginner's row.

His wife handled that too, and not with encouragement. She showed him, by demonstration, the plain mechanics of it. People laugh at a thing once. They laugh at it a second time. By the third time they have seen it before and their eyes go somewhere else. That is all it is.

He lived on straw. Every day he cut hay, sold half of it to eat, and burned the other half at night to see by and to keep from freezing.

His neighbors came around to complain. Akiva, they said, you are killing us with that smoke. Sell us the other half of your straw and buy oil with the money and read by a lamp like a person.

"I cannot," he said. "That straw is my light and my heat and my living, all three."

I Am the Man

Twelve years later he came back to Jerusalem with two thousand students behind him and the whole city went out into the road to meet him.

Kalba Shebua came out too, and got in line, and asked the great teacher for a legal ruling on a private matter. He had driven a daughter out of his house years ago and sworn an oath never to support her. She was starving now. Could the oath be released?

Akiva asked what she had done.

"She betrothed herself to an ignorant shepherd," the old man said. "A man who could not say the blessing over bread."

"And if that shepherd has become a scholar since?"

"If he knew even the blessing," Kalba Shebua said, "I would give him half of everything I own."

"I am the man."

Her father stood up in the road, took hold of him, kissed him, and thanked God out loud in front of the crowd for a thing he had spent twelve years trying to prevent.

Leave Her Alone

She came through the crowd to reach him.

Twelve years of other people's mending had not left much of the rich man's daughter. She got to the front, went down in the dirt of the road, and took hold of his feet to kiss them.

The students moved in to pull her off him. They had no idea who she was. Some woman.

"Leave her alone," Akiva said. "Everything you know and everything I know belongs to her. It is the wisdom of women that builds the house."

The students let go of her arms.


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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. 148Exempla 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

(147.) R. Akiba began his life as a very poor man and ended it as a very rich one. He had a large crown made for his wife set with many precious stones, and when his children asked him why he gave her such valuble presents, he replied that he could never repay her adequately. She was the daughter of Kalba Shebua who was one of the richest men in Jerusalem and he was at that time a shepherd tending the flocks of her father. She fell in love with him and on his promise to study she betrothed herself to him. She refused to marry a rich man. Driven out of the house by her father, she lived with R. Akiba’s mother. The neighbours used to bring her work secretly, as she belonged to the highest family in the place, and she used to send part of her earnings to R. Akiba who was studying. Once a lame man laughed at her saying, “Her hair will turn grey before that shepherd will ever be a scholar/ ' It is said that R. Akiba was 40 years old when he started to learn and he did not believe that he would ever succeed in learning anything. Once he was sitting before a fountain in Lud and saw there a large stone with a hole in the middle, and he asked, “Who has bored out that hole?” and he was told that the groove in the stone had been caused by the rope with which the bucket was let down into the well passing along the stone. Then he said, “If such a soft material can cut a stone, why should not the words of the Law which are as hard as iron make an inpression on my heart which is flesh?” He was frightened at being laughed at but his wife showed him by practical example

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that people only laughed once or twice; then they became accustomed to the sight, and so he devoted himself heart and soul to the study of the Law. It is said that every day he used to gather hay half of which he sold to support himself and the other half he used for lighting the fire. His neighbours said to him: “Akiba! thou art killing us with this smoke; sell us the other half and buy oil with the money and you can study by the light of the oil.” But Akiba said, “I cannot very well do that, because I learn, warm myself and obtain my living by the straw.”, After 12 years he returned to Jerusalem with 2000 pupils and all the people came to meet him. Kalba Shebua came also and asked him what he should do with his daughter whom he had driven away from his house and with regard to whom he had made a vow not to support her. Now she was starving and he wanted R. Akiba to release him from his vow. Akiba asked him the reason and he replied, "She betrothed herself to an ignorant shepherd who could not even say the blessing over meals.” And Akiba replied “But if he has since become a scholar?” Kalba Shebua replied, “If he only knew the blessing I would give him half my fortune.” And Akiba replied, “I am the man,” and his father-in-law at once arose and kissed him and thanked the Lord for His mercy. As Akiba drew near to his house his wife came to meet him and fell at his feet and wanted to kiss them; the pupils wished to push her away not knowing who she was, but Akiba said, “Leave her alone, for all that you know and all that I know is due to her, for it is the wisdom of women that builds up the house.”

(149.) 148. King Antoninus was a friend of R. Jehuda ha-Nassi. The King went to visit him by an underground passage and the two servants who accompanied him were always killed, lest through them the people should get to know that he had friendly intercourse with the Rabbi. He also gave strict orders that no one should be with the Rabbi at the time. Once he met Haninab. Hama there, but R. Jehuda said that he could be trusted. The King ordered him to call the

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attendant who had been killed. When Hanina saw what had happened, he prayed to God and the attendant came to life again. The King was greatly astonished and said/ ‘It is wonderful that even the smallest amongst you is able to bring the dead to life." Once Antoninus asked the Rabbi what he should do since he wanted his son to be his successor and he also wished to exempt Tiberias from taxes for one year, and but it was not lawful to promulgate two decrees within one year. R.Jehuda placed one man on the shoulders of another and gave him a bird which he was to let fly, thereby suggesting that the king's son should promulgate the decree freeing the people from taxes. Another time Antoninus asked him what he should do to prevent the nobles from rebelling against him, and the Rabbi took him to the garden and every day pulled out one plant. Another time lie wanted to know what he should do with his daughter who had misbehaved herself, and the Rabbi sent him a plant the name of which meant “spare her," and this was the way in which they used to communicate with one another.

(150.) 149. R. Jehuda ha-Nassi showed Antoninus by metaphor how to fill his empty treasuries; he should uproot old trees and plant new' ones, (dismiss old governors and appoint new ones instead).

(151.) 150. R. Akiba used to say, "Whatever God does is done for the best." Once wrhen he was travelling he had with him a lamp, an ass and a cock. Coming to a place where he was refused shelter, he encamped a short distance from the town. The wind came and blew out his lamp but he said, "What God does is done for the best." Then a lion came and devoured his ass, and a cat strangled the cock, but he constantly repeated, "What God does is done for the best." In the morning he came again to the town and found it completely devastated by robbers, so he saw' how mercifully he had been spared. The light of the lamp, the braying of the ass and the crowing of the cock would have attracted the attention of the robbers.

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(152.) 151. A disciple who had left for business returned a rich man, whereupon R. Johanan b. Zakkai filled a vale (in Meron) with gold and said to his disciples, “Whoever wishes may now take from here some of the reward which is reserved for him in the world to come/’

(153.) 152. R. Simeon b. Halafta, being very poor, prayed on the eve of Sabbath and obtained a precious stone from the other world; his wife insisting, he prayed again and it was taken back, for she feared lest his share in the world to come might thereby be less than that of his companions.

(154.) 153. R. Akiba saw 13 rivers of balm as his reward in the other world.

(155.) 154. R. Johanan b. Elazar had a tree which was overhanging another man's field. A man came before him with a similar case for judgment. He asked him to come on the morrow; meanwhile he cut down his own tree and advised the other man to do likewise.

(156.) 155. David was asked by the Lord whether he would prefer to be delivered into the hand of the enemy or whether he would prever to be childless, as a punishment for various sins which had happened through him, such as the destruction of Nob, the death of Saul and his sons. He prefered to fall into the hands of the enemy. One day when he was out hunting, Satan in the form of a hart drew him slowly away from his followers until he brought him to the Philistines, and when Yishbi saw him he recognised him and said, “Oh, this is David who killed my brother Goliath." So he caught hold of him and put him under his seat, sat upon him and said, “After I have eaten and drunk I will kill him." The earth gave way under David, otherwise he would have been crushed to death. That happened on a Friday. Abishai bar Seruyah the cousin of David noticed that the mule of David was restive, and then a dove came flying in his face and he said, “Surely the King is in danger." According to another tradition the wine in his cup turned into vinegar, whilst yet another tradition says he held the crown of David [probably of leaves] and it withered.

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So he went in search of David but could not find him. Then he took the mule which sprang like lightning over 400 miles and brought him to the place. Orpah, the mother of Yishbi, who was sitting on the wall of the town saw him coming and she said, 'This man is coming to save David." And she wanted to throw the wheel of her spindle at him but she could not reach it. Her servant said, "Give me the spindle and I will throw it." She took the spindle and killed the old woman with it. When Yishbi saw Abishai coming, he took David and threw him up in the air 3 miles high and planted his spear in the earth, point upwards, for David to fall upon it. Abishai then pronounced the Ineffable Name of God and David remained suspended in the air. Abishai asked him how he came to be in such a position and David explained that in answer to God he had preferred to fall into the hands of the enemy rather than reign without issue. Abishai prayed to God for him, caught hold of David and took him away. Yishbi pursued them and when they reached Kobi, they cried out, "Stand up!" When they came to Yitri they said "Go and tell thy dead Mother Orpah the two whelps have killed the lion?" When Yishbi heard that he lost his strength and was overpowered by the two and killed. When the Israelites learned of the danger in which David had placed himself they would no longer allow him to go out alone.

(157.) 156. When God created the world the lower waters of the abyss tried to ascend to the heavens. So He made a stone, engraved thereon His Holy Name in 48 different forms, and stopped therewith the mouth of the abyss. When David laid the foundation of the Temple he dug the earth 15,000 cubits deep when he reached that very stone. Not knowing what it really was he tried to remove it, when a voice said, "Beware lest thou destroy the world, for the waters will flood it." He did not heed the voice, but dug up the stone; the engraved Name disappeared and the stone became like a clod of earth in his hands and the waters began to mount up. David prayed but he was not heard, and

then he said, “If anyone is here who knows how to write the Ineffable Name and refuses to do so, may he die by hanging/' Ahitophel wrote the Name, the waters then returned to their former place, the stone was again replaced in its former position and this is the foundation stone of the world and the Temple.

Full source
Avot DeRabbi Natan 41Avot 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. SIMEON SAID: THERE ARE THREE CROWNS: THE CROWN OF THE TORAH, THE CROWN OF THE PRIESTHOOD, AND THE CROWN OF ROYALTY; BUT THE CROWN OF A GOOD NAME EXCELS THEM ALL.1Aboth 4:17 (Sonc. ed., IV, 13, p. 51). As to the crown of the priesthood, how is it? If a man were to offer all the silver and gold in the world, he would not be given the crown of the priesthood; for it is stated, And it shall be unto him, and to his seed after him, the covenant of an everlasting priesthood.2Num. 25, 13. The priesthood is strictly hereditary. As to the crown of royalty, if a man were to offer all the silver and gold in the world he would not be given the crown of royalty, for it is stated, And David My servant shall be their prince for ever.3Ez. 37, 25. But with the crown of the Torah it is not so, for labour in the Torah [is open to all]; whoever is minded to take it up may do so, as it is stated, Ho, every one that thirsteth, come ye for water.4Is. 55, 1. Water is homiletically interpreted as the Torah; cf. B.Ḳ. 17a (Sonc. ed., p. 76).Toil in the study of the Torah, and do not occupy yourself with idle matters. It is related that R. Simeon b. Yoḥai was visiting the sick, and met a man who was swollen and afflicted with intestinal disease, uttering blasphemies against the Holy One, blessed be He. R. Simeon addressed him, ‘Worthless one!5Reḳah, ‘empty one, good-for-nothing’, the equivalent of ‘Raca’ in Matt. V, 22. Pray rather for mercy for yourself; but instead you utter blasphemies!’ The other said to him, ‘May the Holy One, blessed be He, remove [these sufferings] from me and lay them on you!’ Thereupon R. Simeon said, ‘Justly has the Holy One, blessed be He, dealt with me, since I neglected the study of the Torah and occupied myself with idle matters’.6R. Simeon censured himself for having wasted his time with this blasphemer. It is nevertheless strange to note that R. Simeon regarded the visiting of the sick as an ‘idle thing’ and a neglect of the Torah. In MS. E. the reading is: ‘Justly has the Holy One, blessed be He, dealt with you since you neglected the study of the Torah and occupied yourself with idle things’. R. Simeon accordingly censured the sick person, whom he apparently knew to be a worthless person occupied with idle things.It is related that R. Simeon b. Eleazar7Cf. Ta‘an. 20a-20b (Sonc. ed., pp. 100). There the name is reversed, ‘R. Eleazar b. R. Simeon’. was returning from his master’s house in Migdal-eder8A village near Bethlehem; cf. Gen. 35, 21. riding on an ass along the sea-shore when he met a man who was extremely ugly. He said to him, ‘Worthless man! How ugly you are! Are all the men of your town as ugly as you?’ The other replied, ‘What can I do? Go to the Craftsman Who made me and say to Him, “How ugly is this vessel which Thou hast made!” ’ When R. Simeon realized that he had done wrong, he dismounted from the ass, prostrated himself before the man and said, ‘I apologize to you, forgive me’. But the man answered, ‘I will not forgive you until you say to the Craftsman Who made me, “How ugly is the vessel which Thou hast made!” ’ R. Simeon ran after him for three miles [until he reached his town]. When the people of the town came out to meet him, greeting him with the words, ‘Peace be unto you, Master’, the man asked them, ‘Whom do you address as Master?’ They replied, ‘Him who follows you’. He said to them, ‘If this man is a master, may there not be many like him in Israel!’ ‘Heaven forbid!’ they exclaimed; ‘what did he do to you?’ He answered, ‘This is how he behaved towards me’. They said to him, ‘Nevertheless, forgive him’. The man replied, ‘I will forgive him, but on condition that he will never again act in this manner’. That same day R. Simeon entered his great House of Study and lectured: At all times a man should be pliant as a reed and not hard like a cedar. Now what is the feature of the reed? Though all the winds come and blow upon it, it gives and bends with them; but when the winds are stilled it again stands upright in its place. And what happens to the reed in the end?9So according to MS. E. and a variant reading. V has ‘therefore the reed is privileged’, etc. It is privileged that of it a pen is made for writing a Torah scroll. The cedar, on the other hand, cannot stand in its place [against the winds], for when the south10A variant is ‘north’. wind blows upon it, it uproots and overturns it. And what happens to the cedar in the end? Lumbermen come and cut it up, and it is used for roofing houses while the residue is cast into the fire. Hence [the Sages] said: A man should be pliant as a reed and not hard like a cedar.

Three different tributes are paid to men [for their acts of charity]. He who gives alms, a blessing be upon him; he who lends is better than he; but he who provides [the poor man with money to do trade] sharing the profits with him11lit. ‘for half (profits) or more’. Cf. GRA. is the best of all.12For by his act he enables the poor man to retain his self-respect.

There are three types of disciple: he who asks questions and also makes answer is wise; he who asks but cannot answer is inferior to him; but he who can neither ask nor answer is lowest of all.

There are three kinds of sweat which are beneficial to the body: sweat caused by sickness, by a bath and by work. The sweat caused by sickness brings healing, and the sweat caused by a bath has no equal [as a cure].

There are six kinds of tears, three of them beneficial and three harmful. [Tears brought on] by weeping, by smoke, and in the privy are harmful; [tears brought on] by unguents, by laughter, and by [pungent] fruits are beneficial.13Cf. Shab. 151b (Sonc. ed., p. 774). A variant reading is: ‘Tears produced by an unguent, and those brought about by taking mustard are good for the eyes, but tears caused by laughter are best of all’.

There are three characteristics of an earthenware vessel: it absorbs, it does not exude, and it does not taint what is in it.There are three characteristics of a glass vessel: It neither absorbs nor exudes, it exposes to view whatever is in it,14Being transparent. and in a hot place it is hot while in a cold place it is cold.

At four times it is harmful to cohabit: on returning from a journey, on leaving a surgeon15lit. ‘the barber’; he also functioned as a surgeon. GRA reads ‘the cupper’. [after blood-letting], on rising from an illness, and on being released from prison.16Cf. Giṭ. 70a (Sonc. ed., p. 333).

Whoever undertakes to observe these four rules is accepted as an Associate:17Heb. ḥaber, the opposite of ‘am ha-’areẓ; one who is scrupulous in the observance of the Torah, particularly in relation to laws of ritual purity and the separation of the priestly and levitical dues. Cf. Demai II, 3 (Sonc. ed., pp. 57f) and Tosiftha Demai II, 1. he does not enter a graveyard,18Lest he defile himself by the dead. he does not rear small cattle,19In Israel. Because small cattle like sheep and goats have the habit of straying into the fields of others and causing damage to the sown fields. Cf. B.Ḳ. VII, 7 (Sonc. ed., p. 453). he does not give heave-offering20Heb. terumah; cf. Num. 18, 8f. to a kohen (a priest) who is an ‘am ha-’areẓ,21An illiterate or uncultured man, particularly one careless in the observance of the laws of ritual purity and priestly and levitical dues. he does not handle clean things in the proximity of an ‘am ha-’areẓ,22Lest they contract uncleanness. and he eats his ordinary food in conditions of cleanness.23So making a habit of it, and he has no difficulty in dealing with consecrated food. The list of requirements has obviously been extended since the passage enumerates five rules; and it is difficult to establish the four original requirements. Cf. Demai loc. cit.

24The passage which follows is defective since it only deals with two items whereas the preceding paragraphs deal, for the most part, with subjects each comprising three items. The text here is restored from Mekilta, Beshallaḥ (ed. Lauterbach) II, pp. 139f, Pes. 87b (Sonc ed., pp. 464f), II ARN XLVII and GRA.[Three things returned to their original place: Israel, Egypt’s wealth, and the heavenly writing. Israel returned to their original place,25To Babylon. as it is stated, Your fathers dwelt of old time beyond the River,26Josh. 24 2. Israel’s ancestry emanated from beyond the River, i.e. Babylon. and it is also stated, And carried the people away into Babylon.27Ezra 5, 12. GRA quotes instead Jer. 28, 22, They shall be carried to Babylon.] Egypt’s wealth returned to its original place,28To Egypt. as it is stated, And they despoiled the Egyptians,29Ex. 12, 36. and also And Joseph gathered up all the money;30Gen. 47, 14. and it is also stated, And it came to pass in the fifth year of king Rehoboam, that Shishak king of Egypt came up against Jerusalem; and he took away the treasures of the house of the Lord.311 Kings 14, 25f. The heavenly writing32The divine writing (cf. Ex. 32, 16) upon the tablets which Moses broke (ibid. 19). returned to its original place,33To heaven; cf. above II, 3, p. 21. as it is stated, Wilt thou set thine eyes upon it? It is gone; for it certainly takes to itself wings, like an eagle that flieth toward heaven.34Prov. 23, 5. So lit., E.V., for riches certainly make themselves wings. Homiletically the verse is interpreted as referring to the heavenly script on the tablets which flew back to God.

R. JUDAH B. TEMA SAID: BE STRONG AS A LEOPARD, SWIFT AS AN EAGLE, [34b] FLEET AS A DEER AND BRAVE AS A LION TO DO THE WILL OF YOUR FATHER WHO IS IN HEAVEN.35From Aboth 5:23 (Sonc. ed., V, 20, p. 73).

He used to say: Love God36lit. ‘Heaven’. and fear God, trembling and rejoicing at all the commandments.37The text of this sentence is corrupt and makes no sense as it stands. The reading adopted is that of MS. E. and as found in DEZ II (see below, p. 571). The meaningless words in the text, הדרוש של, are a misreading of חרד ושש על, ‘trembling and rejoicing at’. If you have done a little wrong to your neighbour let it seem to you large; and if you have done him a big kindness let it seem to you small. If your neighbour has done you a little kindness let it seem to you large, and if he has done you a great wrong let it seem to you small.A sponge and a glazed vessel describe the scholars;38Who absorb everything and retain it in their minds. a funnel and a hollow tube describe the wicked [disciples].39Whatever they hear goes in one ear and out through the other. This sentence is apparently out of place here and belongs to XL, 8 above, p. 200.Be like a skin bottle which has no opening to let the wind in.40Cf. DEZ I, below p. 567. The meaning may be: Be reserved, and give no ear to the idle talk and slanderous words of others.Learn to receive suffering and forgive an offence against you.

The things which were made and later hidden away are:41Cf. Hor. 12a (Sonc. ed., p. 85), Ker. 5b (Sonc. ed., pp. 35f), and Yoma 52b (Sonc. ed., p. 245). the Tent of Meeting and the vessels contained therein, the ark and the broken tablets, the jar of manna,42Cf. Ex. 16, 33. the staff [of Moses], the flask of anointing oil, Aaron’s rod with its almonds and blossoms,43Cf. Num. 17, 23, 25. the robes of the priesthood,44Probably the robes of the senior officials in the priesthood. It can hardly refer to the garments of the ordinary priests. the robes of the anointed [High] Priest; but the mortar of the House of Abṭinas,45They were experts in compounding the incense for the Temple and used a mortar which had special properties; cf. Yoma III, 11 (Sonc. ed., p. 175). the table,46On which lay the Shewbread; cf. Ex. 25, 30. the candelabrum, the veil47The curtain which hung before the Holy of Holies. The sacrificial blood was sprinkled in its direction on special occasions; cf. Yoma 57a (Sonc. ed., p. 266). and the [High Priest’s] head-plate are still located in Rome.

It is related48This passage is out of place here and should be transferred to IV, 2, where it belongs. that R. Ṭarfon was sitting and teaching his disciples when a [poor] bride passed before him. He gave instructions for the bride to be taken to his house, and said to his mother and wife, ‘Bathe her, anoint her, adorn her, and dance before her until she arrives at the house of her husband’.

49This passage is also out of place and belongs to XXXVI, 5.The following, so the Sages ordained, have no portion in the world to come: five kings and six [commoners] who sought power; [the latter being:] Cain, Korah, Balaam, Ahithophel, Doeg and Gehazi.50Cf. above XXXVI, 5, p. 182 and Sanh. X, 2 (Sonc. ed., p. 602) where the text reads: ‘Three kings and four commoners’. The five kings would be Jeroboam, Ahab, Ahaz, Ahaziah and Amon; cf. Sanh. 103b (Sonc. ed., pp. 702f).

R. Jose said: The thoroughly righteous will have no refining,51Reading מצרפין for מצטרפין throughout. The righteous need no refining process to purify them, but will be inscribed for everlasting life forthwith. Cf. R.H. 16b (Sonc. ed., p. 63). and the thoroughly wicked will also have no refining.52The wholly wicked will at once go to their doom. Who, then, will be refined? The intermediate ones,53Those whose good and bad deeds are equal. For a short while they will be refined by the fires of Gehinnom (the place of spiritual purification after death) and then become worthy of enjoying everlasting life. [who cry:] I beseech Thee, O Lord, deliver my soul:54Ps. 116, 4. i.e. from the judgment of Gehinnom. Beth Shammai say:55The words in the text, שמא אם, are a corruption of בית שמאי אומרים. They will go down to Gehinnom and be refined56The word in the text is unknown in Heb. and is corrupt. The translation is based on the reading in MS. E., ונצרפין, ‘and are refined’. A variant is ומצפצפין, ‘and shriek in pain’; cf. R.H. 17a (Sonc. ed., p. 64). there, then they will burst forth and come up again, as it is stated, And I will bring the third part through the fire, and will refine them as silver is refined, and will try them as gold is tried.57Zech. 13, 9. The third part alludes to the intermediate ones. But Beth Hillel say: They will not see it58i.e. Gehinnom. at all, as it is stated, For Thy loving kindness is better than life; my lips shall praise Thee.59Ps. 63, 4. And it further declares, And spare them according to the greatness of Thy mercy:60Neh. 13, 22. The verse reads me not ‘them’. that they may be saved from the judgment of Gehinnom.

61Quoted from Aboth 6:11 (Sonc. ed., p. 91), the concluding words of the Tractate.WHATSOEVER THE HOLY ONE, BLESSED BE HE, CREATED IN HIS WORLD, HE CREATED ONLY FOR HIS GLORY, AS IT IS STATED, EVERYTHING THAT IS CALLED BY MY NAME, IT IS FOR MY GLORY I HAVE CREATED IT; I HAVE FORMED IT, YEA, I HAVE MADE IT.62Is. 43, 7. E.V., Every one … and whom I created for My glory … formed him … made him. AND IT DECLARES, THE LORD SHALL REIGN FOR EVER AND EVER.63Ex. 15, 18.

R. Ḥananiah b. ‘Aḳashia said: The Holy One, blessed be He, was pleased to grant merit to Israel; therefore He multiplied for them Torah and precepts,64God gave Israel the Torah as a mark of love so that through its numerous precepts Israel could the more readily acquire merit. Cf. the interpretation of Maimonides (at the end of his Commentary on Mishnah (the earliest code of rabbinic law) Makkoth): ‘It is one of the fundamentals of our faith that if a man perform but one of the 613 commandments in the proper manner, with sincerity and devotion and from pure love of it, he thereby acquires life in the world to come’. as it is stated, The Lord was pleased for His righteousness’ sake, to make the Torah great and glorious.65Is. 42, 21, E.V., the teaching great. The words for His righteousness’ sake are interpreted homiletically ‘to make him (Israel) righteous’. This paragraph, found at the end of Makkoth, is recited after the reading of each chapter of Aboth.

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