^°~°^~2006 Toyota Corolla S~^°~°^ in Iowa City, Iowa For Sale

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Color: brown
Transmission: Automatic sporty
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The greatest tannaim of the middle of the 2nd century came from Akiva's school, notably Rabbi Meir, Judah ben Ilai, Simeon bar Yohai, Jose ben Halafta, Eleazar ben Shammai, and Rabbi Nehemiah. Besides these, who all attained great renown, Akiva undoubtedly had many disciples whose names have not been handed down, but whose number is variously stated by the Aggadah at 12,000 (Gen. R. lxi. 3), 24,000 (Yeb. 62b), and 48,000 (Ned. 50a). That these figures are to be regarded merely as haggadic exaggerations, and not, as some modern historians insist, as the actual numbers of Akiva's political followers, is evident from the passage, Ket. 106a, in which there are similar exaggerations concerning the disciples of other rabbis. The part which Akiva is said to have taken in the Bar Kokba revolt cannot be historically determined. The only established fact concerning his connection with Bar Kokba is that the venerable teacher regarded the patriot as the promised Jewish Messiah (Yer. Ta'anit, iv. 68d), and this is absolutely all there is in evidence of an active participation by Akiva in the revolution. In this regard, Akiva expounded the following verse homiletically: "A star has shot off Jacob" (Numbers 24:17) and so nicknamed the rebel as Kochva, "the star", rather than Kozieva. When Akiva would see bar Kochba, he would say: "Dein hu Malka Meshiecha!" ("This is the King Messiah"; Jerusalem Talmud, Ta'anit 4:8). The numerous journeys which, according to rabbinical sources, Akiva is said to have made, cannot have been in any way connected with politics. In 95–96 Akiva was in Rome (H. Grätz, Gesch. d. Juden, iv. 121), and some time before 110 he was in Nehardea (Yeb. xvi. 7), which journeys cannot be made to coincide with revolutionary plans. In view of the mode of traveling then in vogue, it is not at all improbable that Akiva visited en route numerous other places having important Jewish communities,[4] but information on this point is lacking. The statement that he dwelt in Gazaka in Media rests upon a false reading in Gen. R. xxxiii. 5, and Ab. Zarah, 34a, where for "Akiva" should be read "U?ba," the Babylonian, as Rashi on Ta'anit, 11b, points out. Similarly, the passage in Ber. 8b should read "Simon ben Gamaliel" instead of Akiva