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, 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, 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.”