Rabbi Akiva and Turnus Rufus: Human Creativity vs. Divine Creation in Judaism

The Talmudic Sages recount a fascinating debate that took place between Turnus Rufus (the Roman governor of Judea at that time) and Rabbi Akiva:

Turnus Rufus the Wicked asked Rabbi Akiva: “Whose works are more beautiful, those of God or those of human beings?”

Rabbi Akiva replied: “Those of human beings.”

Turnus Rufus challenged him: “But can a person create heaven and earth, as God has?”

Rabbi Akiva answered: “Don’t bring up matters that are beyond human control. Speak instead about things that are found among human beings.”

Turnus Rufus then asked: “If so, why do you circumcise?”

Rabbi Akiva replied: “I knew this would be your question. That’s why I told you at the start that human works are more beautiful than those of God.”

Rabbi Akiva’s attendants then brought him stalks of wheat and loaves of bread. Rabbi Akiva said: “These stalks are the work of God, and these loaves are the work of human beings. Which are more beautiful?”

Turnus Rufus pressed on: “If God desires circumcision, why doesn’t a baby emerge from the womb already circumcised?”

Rabbi Akiva responded: “Why does a newborn emerge with an umbilical cord attached, and the mother must cut it? And as for your question, why isn’t the child born circumcised — because God gave the commandments to Israel only in order to refine them through them.”

The Maharal of Prague’s Explanation

The Maharal of Prague, in Tiferet Yisrael (ch. 2), elaborates on this discussion:

Turnus Rufus believed that the works of nature are superior to the works of human beings, because nature comes from divine action. Therefore, he claimed circumcision is inferior to the foreskin, since the foreskin is the product of nature (God’s creation), while circumcision is the product of human action.

Rabbi Akiva responded that this is not so. Human action, guided by intellect, is higher than nature, which is merely material force. He demonstrated this with wheat: wheat is created by nature, but it is incomplete until it is refined by human intellect into bread. This shows that human intellectual activity elevates nature.

The Meaning of Human Action

According to the Maharal’s interpretation, Turnus Rufus could not understand how a believer in the Creator dares to “interfere” with His creation. If God made man with a foreskin, surely that is how He desires man to remain!

Rabbi Akiva explained that God endowed humanity with intellect. The dignity of an intelligent human being surpasses the mere physicality of nature. Just as God created wheat for human beings to turn into nourishing bread, so too He created man with the foreskin, so that through intellect and will, man may act to elevate himself and the world. This is not a rejection of God’s will but rather its fulfillment, that we use our minds to direct nature toward constructive purposes and the repair of the world.

Guarding Against Arrogance

Although God desires human beings to act, create, and build, one must be careful that success in the world of action does not give rise to arrogance. In Judaism, humility is one of the most exalted traits. It was one of the great virtues of Moses, as the Torah states (Numbers 12:3): “Now the man Moses was exceedingly humble, more than any person on the face of the earth.”

Our sages wrote at length about the greatness of humility and the profound benefit it brings both to the individual and to society.

The Role of Shabbat

Shabbat, too, can be seen as part of humanity’s work in acquiring this precious trait. For six days a week, a person acts and creates. This can lead to two possible attitudes: a positive one — “Better is one who enjoys the work of his own hands”, or a negative one — “My own strength and power made this wealth for me.”

While God’s will is for us to act and to create, it is equally important that our activity not lead us to arrogance. One of the great gifts of Shabbat is that it instills humility. Shabbat reminds us that God is the true Creator, the One who grants us the power to achieve (Deut. 8:18). When a person reflects that all his creative power is itself a gift from God, he realizes there is no room for pride.