Oven of Akhnai

We learned [in a mishnah] there (m. Kelim 5:10): [If] one cut [an earthenware oven widthwise] into segments and placed sand between each and every segment, R. Eliezer deems it ritually pure [it is not a complete vessel, and therefore it is not susceptible to ritual impurity]. And the rabbis deem it ritually impure [as it is functionally a complete oven].

And this is [known as] the oven of akhnai. What [is the relevance of] akhnai [a snake]? R. Judah said [that] Samuel said: [It is characterized in that manner due to the fact] that [the rabbis] surrounded [it] with [their] statements like this snake and deemed it impure. [The sages] taught: On that day, [when they discussed this matter,] R. Eliezer answered all [possible] answers in the world [to support his opinion], but [the rabbis] did not accept [his explanations] from him.

[R. Eliezer] said to them, “If [the] halakhah [is] in accordance with my [opinion], this carob [tree] will prove [it].” [The] carob [tree] was uprooted from its place one hundred cubits, and some say four hundred cubits. [The rabbis] said to him, “One does not cite [halakhic] proof from the carob [tree].” [R. Eliezer] then said to them, “If [the] halakhah [is] in accordance with my [opinion], the stream will prove [it].” The stream turned backward [and began flowing in the opposite direction]. They said to him, “One does not cite [halakhic] proof from a stream.”

[R. Eliezer] then said to them, “If [the] halakhah [is] in accordance with my [opinion], the walls of the study hall will prove [it].” The walls of the study hall leaned [inward and began] to fall. R. Joshua scolded [the walls and] said to them, “If Torah scholars are contending [with] each other in [matters of] halakhah, what [is the] nature [of] your [involvement in this dispute]?” [The walls] did not fall because of [the] deference [due] R. Joshua, but they did not straighten because of [the] deference [due] R. Eliezer, and they still remain leaning.

[R. Eliezer] then said to them, “If [the] halakhah [is] in accordance with my [opinion], heaven will prove [it].” A divine voice emerged [from heaven] and said, “Why are you [differing] with R. Eliezer, as [the] halakhah [is] in accordance with [his opinion] in every place?”

R. Joshua stood on his feet and said, “[It is written:] It is not in heaven (Deuteronomy 30:12).” What [is the relevance of the phrase] It is not in heaven? R. Jeremiah says: [Since] the Torah was already given at Mount Sinai, we do not regard a divine voice, as You already wrote at Mount Sinai, in the Torah: After a majority to incline (Exodus 23:2). [Since the majority of rabbis disagreed with R. Eliezer’s opinion, the halakhah is not ruled in accordance with his opinion. Years after,] R. Nathan encountered Elijah [the prophet and] said to him, “What did the Holy One, blessed be He, do at that time?” [Elijah] said to him, “[The Holy One, blessed be He,] smiled and said, ‘My children have triumphed over Me; My children have triumphed over Me.’”

[The sages] said: [On] that day, [the sages] brought all the ritually pure [items] deemed pure by [the ruling of] R. Eliezer [with regard to the oven] and burned them in fire, and [the sages] reached a consensus in his regard and ostracized him. And [the sages] said, “Who will go and inform him [of his ostracism]?” R. Akiva, [his beloved disciple,] said to them, “I will go, lest an unseemly person go [and inform him in a callous and offensive manner], and he would thereby destroy the entire world.”

What did R. Akiva do? He wore black and wrapped himself in black and sat before [R. Eliezer] at a distance of four cubits. R. Eliezer said to him, “Akiva, what [is different about] today from other days, [that you comport yourself in this manner?” R. Akiva] said to him, “My teacher, it appears to me that [your] colleagues are distancing [themselves] from you.” [R. Eliezer,] too, rent his garments and removed his shoes, and he dropped [from his seat] and sat upon the ground.

His eyes shed tears, [and as a result] the [entire] world was afflicted: One-third of [its] olives [were afflicted], and one-third of [its] wheat, and one-third of [its] barley. And some say [that] even dough [kneaded] in a woman’s hands spoiled. [The sages] taught: There was great anger on that day, as any place that R. Eliezer fixed his gaze was burned.

And even Rabban Gamaliel, [the nasi of the Sanhedrin,¹ the head of the sages who were responsible for the decision to ostracize R. Eliezer,] was coming on a boat [at the time, and] a large wave swelled over him [and threatened] to drown him. [Rabban Gamaliel] said, “It seems to me that this is only for the sake of R. Eliezer ben Hyrcanus.” [Rabban Gamaliel] stood on his feet and said, “Master of the universe, it is revealed and known before You that neither was it for my honor [that] I acted [when ostracizing him], nor was it for the honor of the house of my father [that] I acted; rather, [it was] for Your honor, so that disputes will not proliferate in Israel.” [In response,] the sea calmed from its raging.

Imma Shalom,² the wife of R. Eliezer, was the sister of Rabban Gamaliel. From that incident forward, she would not allow R. Eliezer to lower his head [and recite the taḥanun prayer, which includes supplication and entreaties. She feared that were her husband to bemoan his fate and pray at that moment, her brother would be punished]. A certain day was [around the day of] the New Moon, and she [inadvertently] substituted a full [thirty-day month] for a deficient [twenty-nine-day month, i.e., she thought that it was the New Moon, when one does not lower his head in supplication, but it was not]. Some say [that] a pauper came and stood at the door, [and] she took bread out to him. [When she returned,] she found him [and saw] that he had lowered his head [in prayer]. She said to him, “Arise, you [already] killed my brother.” Meanwhile, [the sound of] a shofar emerged from the house of Rabban Gamaliel [to announce] that [the nasi] had died. [R. Eliezer] said to her, “From where did you know [that your brother would die]?” She said to him, “This is [the tradition that] I received from the house of the father of [my] father: All the gates [of heaven are apt to be] locked, except for the gates [of prayer for victims] of [verbal] mistreatment.”