Shimon bar Yochai
Rabbi Shimon bar Yohai, (Aramaic: רבן שמעון בר יוחאי) Shimon son of Yohai, Simon son of Yohai or Rashbi (Hebrew: רשב"י, pronounced "Rash-bee," from Rabbi Shimeon bar Yochai.), was a famous rabbi who lived in the era of the Tannaim (scholars of the Mishnah) in the area of what is today Israel during the Roman period, after the destruction of the Second Temple in 70 C.E. He was one of the most eminent disciples of Rabbi Akiva, and is attributed by many with the authorship of the Zohar ("The Brightness"), the chief work of modern-day Jewish mysticism. In addition, the important legal homilies called Sifre and Mekhilta are attributed to him. In the Mishnah, he is often referred to as simply "Rabbi Shimon."
His son, Rabbi Eleazar ben Simon was also a noted scholar.
Biography
Shimon bar Yochai was one of the principal pupils of Rabbia Akiva, the greatest of the second generation of the tannaim. He seems to have studied previously under Gamaliel II (Ber. 28a) and Joshua ben Hananiah, and is traditionally believed to have been the cause of the quarrel that broke out between these two leading scholars. He studies with Akiva for 13 years and was one of only two disciple, together with Rabbi Meïr, to be ordained by Akiva.
Shimon stayed for some time in the city of Sidon. There, a man and his wife who had no children after ten years of marriage cae to him to secure a divorce. Observing that they still loved each other, but admitting that the request was allowed by Jewish law, Simeon advised them that their separation should be marked by a feast, just as their marriage had been. Not only did the couple remain together as a result, butShimon's player of blessing on their continued union moved God to grant them a child (Pesiḳ. xxii. 147a).
Shimon's love for his great teacher was profound. When Akiva was thrown into prison by Hadrian, Shimon, who had some influence at Rome, found a way to enter the prison to be instructed by him (Pes. 112a). Despite his Roman connections, Shimon shared Akiva's patriotic zeal. When another rabbi spoke in favor of the Roman government, Shimon replied that their institutions were self-serving and essentially wicked. When his words were reported to the Roman governor, Shimon was sentenced to death. As a result, he was compelled to seek refuge in a cave, for an extended period (Yer. Sheb. ix. 38d; Shab. 33b; Pesiḳ. 88b; Gen. R. lxxix. 6).
Accounts of his life during this period differ from one another. In one version, he and his son Eleazar hid in a cavern near Gadara for 13 years, living on dates and the fruit of the carob-tree, their whole bodies becoming covered with painful boils. Seeing a bird had repeatedly escaped a trapper's net Simeon took this as a sign that God would bless their escape. When outside the cavern, they heard a voice from heaven say, "You are free!" and accordingly continued on their way. Shimon then bathed in the warm springs of Tiberias, which rid him of the skin disease contracted in the cavern. In another version of the story, the two mean leave their hiding place after the prophet Elijah announced to them the death of the emperor, and the consequent annulment of the sentence of death against them.
Tiberias had been built by Herod Antipas on a site where there were many tombs, the exact locations of which had been lost. The town therefore had been regarded as unclean by many pious Jews. Resolving to remove the cause of the uncleanness, Simeon planted lupines, a legume which was a popular food in Roman times, in all suspected places, and wherever they did not take root he knew that a tomb was underneath. The bodies were then removed and entombed elsewhere, and the town was pronounced ritually clean.
Shimon was said to possess fearful prophetic powers. For example, to discredit Shimon a certain Samaritan secretly replaced one of the bodies removed from Tiberias. Shimon learned of the deed through the power of the Holy Spirit and declared: "Let what is above go down, and what is below come up." Legend holds that the Samaritan soon died and was buried, while a schoolteacher who mocked Shimon for his declaration was turned into a heap of bones. Likewise, when he observed people neglecting the Torah, he smote them by his glances. One of the victims of Shimon's wrath was his former Simeon's Judah ben Gerim, who had earlier informed the Roman's of his allegedly treasonous remarks.
School at Tekoa.
It appears that Simeon settled afterward at Meron, the valley in front of which place was filled, at Simeon's command, with gold dinars (Tan., Peḳude, 7; Ex. R. lii. 3; comp. Yer. Ber. ix. 13d; Pesiḳ. x. 87b; Gen. R. xxxv. 2). On the other hand, it is said that Simeon established a flourishing school at Tekoa, among the pupils of which was Judah I. (Tosef., 'Er. viii. [v.] 6; Shab. 147b). It has been shown by Grätz that this Tekoa evidently was in Galilee, and hence must not be identified with the Biblical Tekoa, which was in the territory of Judah (II Chron. xi. 6). Bacher ("Ag. Tan." ii. 76) endeavors to show that Tekoa and Meron were one and the same place.
As the last important event in Simeon's life it is recorded that, accompanied by Eleazar b. Jose, he was sent to Rome with a petition to the emperor for the abolition of the decree against the three main observances of the Jewish religion, and that his mission was successful (Me'i. 17b). The reason Simeon was chosen for this mission is stated (ib.) to have been that he was known as a man in whose favor miracles often were wrought. At Rome, too, Simeon's success was due to a miracle, for while on the way he was met by the demon Ben Temalion, who offered his assistance. According to agreement, the demon entered into the emperor's daughter, and Simeon exorcised it when he arrived at the Roman court. The emperor then took Simeon into his treasure-house, leaving him to choose his own reward. Simeon found there the vexatious decree, which he took away and tore into pieces (comp. "Tefillot R. Shim'on b. Yoḥai" in Jellinek, "B. H." iv. 117 et seq., where, instead of "Ben Temalion," "Asmodeus" occurs). This legend, the origin of which apparently is non-Jewish, has been the subject of discussion bymodern scholars. Israel Lévi (in "R. E. J." viii. 200 et seq.) thinks it is a variation of the legend, found in the "Acta Apostolorum Apocrypha" (ed. Tischendorf, pp. 246 et seq.), of the apostle Bartholomew exorcising a demon that had taken possession of the daughter of Polymnius, the King of India. Israel Lévi's opinion was approved by Joseph Halévy (in "R. E. J." x. 60 et seq.). Bacher (ib. xxxv. 285 et seq.) thinks there is another Christian legend which corresponds more closely to the Talmudic narrative, namely, that narrated by Simeon Metaphrastes in "Acta Sanctorum" (vol. ix., Oct. 22, 1896), according to which Abercius exorcised a demon from Lucilla, the daughter of Marcus Aurelius.
Simeon is stated to have said that whatever might be the number of persons deserving to enter heaven he and his son were certainly of that number, so that if there were only two, these were himself and his son (Suk. 45b; Sanh. 97b; comp. Shab. 33b). He is also credited with saying that, united with his son and Jotham, King of Judah, he would be able to free the world from judgment (Suk. l.c.; comp. Yer. Ber. ix. 13d and Gen. R. xxxv. 3 [where Simeon mentions Abraham and the prophet Ahijah of Shiloh, instead of his son and Jotham]). Thus, on account of his exceptional piety and continual study of the Law, Simeon was considered as one of those whose merit preserves the world, and therefore during his life the rainbow was never seen, that promise of God's forbearance not being needed (Yer. Ber. l.c.).
His Halakot.
Simeon's halakot are very numerous; they are met with in all the treatises of the Talmud except Berakot, Ḥallah, Ta'anit, Nedarim, Tamid, and Middot. He greatly valued the teaching of his master Akiba, and he is reported to have recommended his pupils to follow his own system of interpretation ("middot") because it was derived from that of Akiba (Giṭ. 67a). But this itself shows that Simeon did not follow his teacher in every point; indeed, as is shown below, he often differed from Akiba, declaring his own interpretations to be the better (Sifre, Deut. 31; R. H. 18b). He was independent in his halakic decisions, and did not refrain from criticizing the tannaim of the preceding generations (comp. Tosef., Oh. iii. 8, xv. 11). He and Jose b. Ḥalafta were generally of the same opinion; but sometimes Simeon sided with Meïr (Kelim iii. 5; Me'i. 11a). Like the other pupils of Akiba, who, wishing to perpetuate the latter's teaching, systematized it in the foundation of the Mishnah (R. Meïr), Tosefta (R. Nehemiah), and Sifra (R. Judah), Simeon is credited with the authorship of the Sifre (Sanh. 86a) and of the Mekilta de-Rabbi Shim'on, the former work being a halakic midrash to Numbers and Deuteronomy, the latter a similar midrash to Exodus. (see image) Traditional Tomb of Simeon ben Yoḥai During a Pilgrimage.(From a photograph.)
The particular characteristic of Simeon's teaching was that whether in a halakah or in a haggadic interpretation of a Biblical command, he endeavored to find the underlying reason therefor (B. M. 115a et al.). This often resulted in a material modification of the command in question. From many instances the following may be taken: In the prohibition against taking a widow's raiment in pledge (Deut.xxiv. 17) it was Judah b. Ila'i's opinion that no difference is to be made between a rich and a poor widow. But Simeon gives the reason for such a prohibition, which was that if such a pledge were taken it would be necessary to return it every evening (comp. Ex. xxii. 25-26), and going to the widow's home every morning and evening might compromise her reputation; consequently, he declares, the prohibition applies only in the case of a poor widow, since one who is rich would not need to have the garment returned in the evening (B. M. l.c.).
Simeon's name was widely identified with this halakic principle of interpretation, and his teacher Akiba approved of it; therefore his contemporaries often applied to him when they wished to know the reason for certain halakot (Tosef., Zeb. i. 8). Simeon also divided the oral law into numbered groups, of which fifteen are preserved in the Talmud. He especially favored the system of giving general rules, of which there are a great number (Bik. iii. 10; Zeb. 119b et al.). All this shows that he was systematic, and that he had the power of expressing himself clearly (Sheb. ii. 3; 'Er. 104b). He was dogmatic in his halakic decisions, but where there was a doubt as to which of two courses should be followed, and the Rabbis adopted a compromise, he admitted the legality of either course (Yeb. iii. 9). He differed from Akiba in that he did not think that particles like "et," "gam," and others contain in themselves indications of halakot (Men. 11b); but in many instances he showed that he was opposed to R. Ishmael's opinion that the Torah speaks as men do and that seemingly pleonastic words can never serve as the basis for deducing new laws (Sifre, Re'eh, 119; R. H. 8b; Zeb. 108b et al.).
Simeon is very prominent also in the Haggadah, and his utterances are numerous in both Talmuds. Many of his sayings bear on the study of the Torah, which, according to him, should be the main object of man's life. Notwithstanding the stress he laid on the importance of prayer, and particularly on the reading of the "Shema'," he declared that one must not, for the sake of either, interrupt the study of the Torah (Yer. Ḥag. ii. 77a). "There are three crowns," he says, "the first being that of the Torah" (Ab. iv. 13); he completes his sentence with the words, "But the crown of a good name mounts above them all," showing that, in addition to studying the Law, one must execute the commands by which he can acquire a good name. The Torah, also, is one of the three good gifts which God gave to Israel and which can not be preserved without suffering (Mek., Yitro, Baḥodesh, 10; Sifre, Deut. 32; Ber. 5a). But recognizing the difficulty of occupying oneself with the study of the Torah and of providing a livelihood at the same time, Simeon said that the Torah was given only for those who ate the manna or the priestly meals (Mek., Beshallaḥ, Wayeḥi, 1, Wayassa', 2). He declared also that had he been on Mount Sinai when God delivered the Torah to Israel, he would have requested two mouths for man, one to be used exclusively as a means for repeating and thus learning the Torah. But then he added, "How great also would be the evil done by delators ["moserim") with two mouths!" (Yer. Shab. i. 3a, b; Yer. Ber. i. 3b).
His Ethical Views.
Among Simeon's many other utterances may be mentioned those with regard to repentance, and some of his ethical sayings. "So great is the power of repentance that a man who has been during his lifetime very wicked ["rasha' gamur"], if he repent toward the end, is considered a perfectly righteous man" (Tosef., Ḳid. i. 14; Ḳid. 40b; Cant. R. v. 16). He was particularly severe against haughtiness, which, he declared, is like idolatry (Soṭah 4b), and against publicly shaming one's neighbor: "One should rather throw himself into a burning furnace than shame a neighbor in public" (Ber. 43b). He denounced the crimes of usury, deceitful dealing, and disturbing domestic peace (Yer. B. M. 10d; B. M. 58b; Lev. R. ix.). His animosity toward the Gentiles generally and toward feminine superstition is expressed in the following utterance: "The best of the heathen merits death; the best of serpents should have its head crushed; and the most pious of women is prone to sorcery" (Yer. Ḳid. iv. 66c; Massek. Soferim xv. 10; comp. Mek., Beshallaḥ, Wayeḥi, 1, and Tan., Wayera, 20). His hostility to the Romans, mentioned above, is expressed also in his maxims; thus, alluding probably to the Parthian war which broke out in the time of Antoninus Pius, he said: "If thou hast seen a Persian [Parthian] horse tied in Palestine, then hope for the arrival of the Messiah" (Cant. R. viii. 10; Lam. R. i. 13).
R. Simeon combined with his rationalism in halakah a strange mysticism in his haggadic teachings, as well as in his practise. He spoke of a magic sword, on which the Name was inscribed, being given by God to Moses on Sinai (Midr. Teh. to Ps. xc. 2; comp. ib. to Ps. xxxvi. 8; Gen. R. xxxv.); and he ascribed all kinds of miraculous powers to Moses (Me'i. 17b; Sanh. 97b). After his death he appeared to the saints in their visions (B. M. 84b; Ket. 77b; Sanh. 98a). Thus his name became connected with mystic lore, and he became a chief authority for the cabalists; for this reason the Zohar first appeared under the name of Midrash de-Rabbi Shim'on ben Yoḥai (see Zohar). There exist, besides, two apocryphal midrashim ascribed to this tanna (published by Jellinek, "B. H." iii. 78 et seq., iv. 117 et seq.). The first is entitled "Nistarot de-R. Shim'on b. Yoḥai"; the second, "Tefillat R. Shim'on b. Yoḥai"; both of them bear on the Messianic time, but the second is more complete. The main point of these midrashim is that while Simeon was hidden in the cavern, he fasted forty days and prayed to God to rescue Israel from such persecutions. Then Meṭaṭron revealed to him the future, announcing the various Mohammedan rulers, the last one of whom would perish at the hands of the Messiah. As in similar Messianic apocrypha, the chief characters are Armilus and the three Messiahs—Messiah b. Joseph, Messiah b. Ephraim, and Messiah b. David.
As to the festival called "Hillula de-Rabbi Shim'on ben Yoḥai," which is celebrated on Simeon's supposed tomb at Meron, on the 18th of Iyyar, see 'Omer, Lag be-; Pilgrimage.
Critic of Rome
According to the Talmud, Rabbi Shimon bar Yohai criticized the Roman government and was forced to go into hiding with his son for thirteen years. They sheltered in a cave in nearby Peki'in where tradition states that next to the mouth of the cave a carob tree sprang up and a spring of fresh water gushed forth. Provided against hunger and thirst they cast off their clothing except during prayers to keep them from wearing out, embedded themselves in the sand up to their necks, and studied the Torah all day long.[1]
According to historian Heinrich Graetz, Rabbi Shimon's anti-Roman sentiments led to his condemnation by Varna c. 161 C.E. He escaped this doom and dwelt for some years in a cavern. Emerging from concealment, Rabbi Shimon settled in Tiberias and in other Galilean cities.
Works and legends
| Rabbinical Eras |
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He acquired a reputation as a worker of miracles, and on this ground was sent to Rome as an envoy, where (legend tells) he exorcised from the emperor's daughter a demon who had obligingly entered the lady to enable Rabbi Shimon to effect his miracle.
This rabbi bore a large part in the fixation of law, and his decisions are frequently quoted. To him were attributed the important legal homilies called Sifre and Mekhilta, and above all the Zohar, the main work of the Kabbalah.
The fullest account of Rabbi Shimon's teachings is to be found in W Bacher's Agada der Tannaiten, ii. pp. 70-149. When the Talmud attributes a teaching to Rabbi Shimon without specifying which Rabbi Shimon is meant, it means Shimon bar Yochai.
Yahrzeit
Lag Ba'omer is traditionally regarded as his Yahrzeit (the anniversary of the death). Some dispute this.
Unlike other Yahrzeits, this one is widely known as a Yom Hillula, a day of celebration. This is based on the original text of Shaar HaKavanot by Rabbi Moshe Chaim Luzzato, which refers to the day as Yom Simchato ("the day of his happiness"), rather than Yom SheMet ("the day that he died"). There is thus a very widely observed custom to celebrate on his yahrzeit, at Meron, the burial place of Rabbi Shimon bar Yochai and his son, Rabbi Eleazar ben Simon. With torches, song and feasting, the Yom Hillula is celebrated by tens of thousands of people. This celebration was a specific request by Rabbi Shimon bar Yochai of his students. It is a custom at the Meron celebrations, dating from the time of Rabbi Isaac Luria, that three-year-old boys are given their first haircuts (called upshirin), while their parents distribute wine and sweets.
While it is widely accepted that Rabbi Shimon and his son were buried somewhere on Mount Meron, the building generally accepted as being his grave is an arched structure typical of crusader architecture, which is clearly shown in the photo of the building interior.
| Kabbalah Portal |
See also
- Baqashot
- Bar Yohai, a community in northern Israel named after him
Notes
- ↑ Babylonian Talmud, Shabbat, 33b
ReferencesISBN links support NWE through referral fees
External links
- All about Rabbi Shimon Bar Yochai Ohel HaRashbi Meron
- Rabbi Shimon Bar Yochai chabad.org
- Audio Lecture Disputing that Lag Ba'Omer is Rashbi's Yahrzeit on MachonShilo.org
- SIMEON BEN YOḤAI in the Jewish Encyclopedia
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