The story of the imprisonment of Rabbi Akiva and Pappos ben Yehuda, recounted in Berachot 61a, took place during a time of severe persecution of Jews. Among other edicts, the Roman Empire decreed the death penalty for the public teaching of Torah. Despite the danger, Rabbi Akiva continued to teach Torah openly, demonstrating his unwavering commitment to his faith.
Pappus ben Yehuda confronted Rabbi Akiva, questioning the wisdom of his actions and the recklessness of endangering his life for the sake of teaching Torah.
Rabbi Akiva responded with a parable. He compared the Jewish people to fish swimming in a river, constantly threatened by fishermen’s nets. When a fox suggested that the fish come ashore to escape the danger, the fish scoffed, knowing that they would surely perish out of water. Rabbi Akiva explained that just as fish cannot survive without water, the Jewish people cannot endure without Torah. As it is written, “For [Torah] is your life, and the length of your days” (Deut. 30:20)
Before long, Rabbi Akiva was arrested for defying the Roman edicts. Ironically, Pappos ben Yehuda also found himself imprisoned by the Romans.
Upon encountering the rabbi in prison, Pappos remarked, “Fortunate are you, Rabbi Akiva, for you were arrested for engaging in Torah study. Woe to Pappos, who was arrested for engaging in idle matters.”
The Source of Roman Hatred
Pappos believed that the Roman Empire’s hatred of Israel was due to Israel’s faith and religion. He thought that by suppressing the spiritual light, the flames of hatred would be extinguished, granting the Jewish people a temporary respite. This, he believed, would allow them to eventually return to their service of God and true purpose when the situation improved.
Rabbi Akiva, however, saw deeper. He understood that this hatred was merely a pretext, ostensibly targeting Israel’s faith and Torah. The true animosity was a profound, deep-seated hatred of the Jewish people, stemming from a malevolent soul that declares, “I and none besides me,” desiring all good solely for itself and begrudging all other nations their land and assets.
If the Romans had not found a pretext in spirituality and Torah, they would have found another excuse. And even without any pretext, their violence and oppression would persist. Therefore, we must focus on our religious duties, strengthening our collective life and national identity, which can only be upheld through Torah.
Israel’s Stronghold
Rabbi Akiva’s parable of the fish fittingly reflects our predicament. If, even when we are steadfast in our connection to Judaism, our enemies still manage to weaken our national bonds, achieving their ultimate aim of destroying Israel’s national existence, then what hope would we have if we weaken our hold on the Torah? Our national ties would surely disintegrate completely, leaving no remnant of Israel as a people, Heaven forbid.
In times of trouble and persecution, there is but one stronghold for Israel: the holy Torah, which elevates us, bolsters our national spirit, and endows us with the fortitude to endure our bitter fate until a brighter dawn appears.
If we weaken our national bond, which is secure and vibrant through the power of the Torah, and instead rely on other forms of national cohesion that are unsuitable to our character, we will achieve nothing. We will neither diminish the hatred of other nations nor strengthen our inner resolve. Instead, we will weaken and impoverish it.
This profound truth has been sadly proven in practice. Even Jews who strive to conceal their national identity, an identity rooted in Torah, will find that pretexts are still found against them. Falling into this trap, like Pappos, they will regret having been cowardly in hiding their unique heritage to gain favor in the eyes of their enemies. Such methods will not succeed; hatred does not lack for excuses.
Therefore, blessed are those of pure hearts, courageous in spirit, who stand firm for themselves and their people, and who cling to the tree of life, the Torah, even when their enemies embitter their existence. “Let him trust in the name of the Lord and rely on his God” (Isaiah 50:10).
(Adapted from Ein Aya vol II, 9:228-229)
