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"Reuven Hammer traces the life of the great and legendary Sage, from youth to a martyr's death, and his many contributions to Rabbinic Judaism"-- "The legendary Akiva ben Yosef has fascinated Jews for centuries. One of and arguably the most important of the Tannaim, or early Jewish sages, he lived during a crucial era in the development of Judaism as we know it today, and his theology played a major part in the development of Rabbinic Judaism. Reuven Hammer details Akiva's life as it led to a martyr's death and delves into the rich legacy Akiva left us.That legacy played an extraordinarily important role in helping the Jewish people survive difficult challenges and forge a vibrant religious life anew and it continues to influence Jewish law, ethics, and theology even today. Akiva's contribution to the development of Oral Torah cannot be overestimated, and in this first book written in English about the sage since 1936, Hammer reassesses Akiva's role from the period before the destruction of the Temple in 70 CE until the Bar Kokhba Revolt in 135 CE. He also assesses new findings about the growth of early Judaism, the reasons why Akiva was so outspoken about "Christian Jews," the influence of Hellenism, the Septuagint, and the canonization of the Hebrew Bible. Ultimately, Hammer shows that Judaism without Akiva would be a very different religion"--

RELIGION / Judaism / History. --- BIOGRAPHY & AUTOBIOGRAPHY / Religious. --- Martyrdom --- Jews --- Tannaim --- Martyrdom (Judaism) --- Bar Kokhba Rebellion, 132-135 --- Judaism. --- History --- Akiba ben Joseph, --- Akiba, --- Akiva, --- ʻAḳiva ben Yosef, --- Akivá, --- Aqiva, --- Joseph, Akiba ben, --- Yosef, ʻAḳiva ben, --- עקיבא, --- עקיבא בן יוסף,

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This highly original, provocative, and poetic work explores the nexus of time, truth, and death in the symbolic world of medieval kabbalah. Demonstrating that the historical and theoretical relationship between kabbalah and western philosophy is far more intimate and extensive than any previous scholar has ever suggested, Elliot R. Wolfson draws an extraordinary range of thinkers such as Frederic Jameson, Martin Heidegger, Franz Rosenzweig, William Blake, Julia Kristeva, Friedrich Schelling, and a host of kabbalistic figures into deep conversation with one another. Alef, Mem, Tau also discusses Islamic mysticism and Buddhist thought in relation to the Jewish esoteric tradition as it opens the possibility of a temporal triumph of temporality and the conquering of time through time. The framework for Wolfson's examination is the rabbinic teaching that the word emet, "truth," comprises the first, middle, and last letters of the Hebrew alphabet, alef, mem, and tau, which serve, in turn, as semiotic signposts for the three tenses of time-past, present, and future. By heeding the letters of emet we discern the truth of time manifestly concealed in the time of truth, the beginning that cannot begin if it is to be the beginning, the middle that re/marks the place of origin and destiny, and the end that is the figuration of the impossible disclosing the impossibility of figuration, the finitude of death that facilitates the possibility of rebirth. The time of death does not mark the death of time, but time immortal, the moment of truth that bestows on the truth of the moment an endless beginning of a beginningless end, the truth of death encountered incessantly in retracing steps of time yet to be taken-between, before, beyond.

Cabala --- Time --- History. --- Religious aspects --- Judaism. --- Philosophy. --- aqiva. --- azriel of gerona. --- azriel. --- babylonian talmud. --- bahir. --- bahiric text. --- berakhah. --- bereshit. --- binah. --- buddhism. --- death. --- destiny. --- eastern philosophy. --- eastern religion. --- emet. --- esoteric religion. --- immortality. --- islam. --- judaica. --- judaism. --- kabbalah. --- kabbalism. --- medieval kabbalah. --- mysticism. --- nature of time. --- philosophy. --- rebirth. --- religion. --- religious studies. --- semiotics. --- temporality. --- time. --- western philosophy. --- yiddishkeit.

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The normative rhetoric of tannaitic literature (the earliest extant corpus of rabbinic Judaism) is predominantly deontological. Prior scholarship on rabbinic supererogation, and on points of contact with Greco-Roman virtue discourse, has identified non-deontological aspects of tannaitic normativity. However, these two frameworks overlook precisely the productive intersection of deontological with non-deontological, the first because supererogation defines itself against obligation, and the second because the Greco-Roman comparate discourages serious treatment of law-like elements. This book addresses ways in which alternative normative forms entwine with the core deontological rhetoric of tannaitic literature. This perspective exposes, inter alia, echoes of the post-biblical wisdom tradition in tannaitic law, the rich polyvalence of the category mitzvah, and telling differences between the schools of Akiva and Ishmael.

Rabbinical literature --- Jewish law --- Tannaim. --- Judaism --- Tanaim --- Tanaites --- Midrash --- Rabbis --- Amoraim --- History and criticism. --- Interpretation and construction. --- History --- Akiba ben Joseph, --- Ishmael ben Elisha, --- Elisha, Ishmael ben, --- Elishaʻ, Yishmaʻel ben, --- Ishmael, --- Yishmaʻel, --- Yishmaʻel ben Elishaʻ, --- ישמעאל --- ישמעאל בן אלישע --- ישמעאל בן אלישע, --- Akiba, --- Akiva, --- ʻAḳiva ben Yosef, --- Akivá, --- Aqiva, --- Joseph, Akiba ben, --- Yosef, ʻAḳiva ben, --- עקיבא, --- עקיבא בן יוסף, --- Bible. --- Antico Testamento --- Hebrew Bible --- Hebrew Scriptures --- Kitve-ḳodesh --- Miḳra --- Old Testament --- Palaia Diathēkē --- Pentateuch, Prophets, and Hagiographa --- Sean-Tiomna --- Stary Testament --- Tanakh --- Tawrāt --- Torah, Neviʼim, Ketuvim --- Torah, Neviʼim u-Khetuvim --- Velho Testamento --- Criticism, interpretation, etc., Jewish.