Shimon bar Yochai (Zoharic Aramaic: , Šimʿon bar Yoḥay) or Shimon ben Yochai (Mishnaic Hebrew: ), also known by the acronym Rashbi, was a 2nd-century tanna or sage of the land of Israel. He was one of the most eminent disciples of Rabbi Akiva. The Zohar, a 13th-century foundational work of Kabbalah, is ascribed to him by Kabbalistic tradition, but this claim is universally rejected by modern scholars.
In addition, the essential legal works called the Sifre and Mekhilta of Rabbi Shimon ben Yochai are attributed to him (not to be confused with the Mekhilta of Rabbi Ishmael, of which much of the text is the same). In the Mishnah, where he is the fourth-most mentioned sage,Drew Kaplan, "Rabbinic Popularity in the Mishnah VII: Top Ten Overall [Final Tally] Drew Kaplan's Blog (5 July 2011). he is referred to as simply "Rabbi Shimon" except in Hagigah 1:7. In baraitas, midrash, and gemara, his name occurs either as Shimon or as Shimon ben Yochai. An 8th-century pseudonymous attribution of divine revelations to Shimon by the angel Metatron is also known, called The Secrets of Rabbi Simon ben Yohai.
According to modern legend, he and his son, Eleazar ben Simeon, were noted Kabbalists. Both figures are held in unique reverence by Kabbalistic tradition. According to another modern legend, they were buried in the same tomb in Meron, Israel, which is visited by thousands year-round.
Biography
Shimon was born in the Galilee. He was one of the principal pupils of Rabbi Akiva, under whom he studied 13 years at Bnei Brak.Leviticus Rabbah 21:7 et al.
Berakhot 28a relates that Shimon had previously studied at Yavne, under Gamaliel II and Joshua ben Hananiah, and that he was the cause of the infamous quarrel that broke out between these two leaders. However, this statement is somewhat chronologically difficult, considering that about forty-five years later, when Akiva was thrown into prison, Shimon's father was still alive. Zecharias Frankel thus concluded the account in Berakhot 28a is spurious."Darke ha-Mishnah," p. 168
In the Jerusalem Talmud, in Terumot 46b and Sanhedrin 1:19a, Shimon's acuteness was tested and recognized by Akiva when he first came to him; of all his pupils Akiva ordained only Rabbi Meir and Shimon. Conscious of his merit, Shimon felt hurt at being ranked after Meir, and Akiva was compelled to soothe him with soft words.
During Akiva's lifetime, Shimon was occasionally found at Sidon, where he seems to have shown great independence in his halakhic decisions.
The following incident is recorded, illustrating his wit and piety: A man and his wife, childless despite ten years of marriage, appeared before Shimon at Sidon to secure a divorce. Observing that they loved each other and not being able to refuse a request that agreed with rabbinical law, Shimon told them that as a feast marked their wedding, they should mark their separation in the same way. The result was that both changed their minds and, owing to Shimon's prayer, God granted them a child.Pesiḳ. 22 147a; Cant. Rabbah 1:4
Shimon often returned to Akiva, and once he conveyed a message to him from his fellow pupil Hanina ben Hakinai.Niddah 52b; Tosefta Niddah 6:6 Shimon's love for his great teacher was profound. When Akiva was thrown into prison by Hadrian, Shimon (probably through the influence of his father, who was in favor at the court of Rome) found a way to enter the prison. He still insisted upon Akiva's teaching him, and when the latter refused, Shimon jestingly threatened to tell his father, Yochai, who would cause Akiva to be punished more severely.Pesachim 112a After Akiva's death, Shimon was again ordained, with four other pupils of Akiva, by Judah ben Baba.Sanhedrin 14a
Legends of persecution and hiding The persecution of the Jews under Hadrian inspired Shimon with a different opinion of the Romans than that held by his father. Shimon often demonstrated his anti-Roman feeling. When, at a meeting between Shimon and his former fellow pupils at Usha, probably about a year and a half after Akiva's death (c. 126), Judah bar Ilai spoke in praise of the Roman government, Shimon replied that the institutions which seemed so praiseworthy to Judah were for the benefit of the Romans only, to facilitate the carrying out of their wicked designs. Shimon's words were carried by Judah b. Gerim (one of his pupils) to the Roman governor, who sentenced Shimon to death (according to Grätz, this governor was Varus, who ruled under Antoninus Pius, and the event took place about 161). Shimon was compelled to seek refuge in a cavern, where he remained for thirteen years till the emperor, possibly Antoninus Pius, who reigned until 161, died.Shabbat 33b; Pesiḳ. 88b; Genesis Rabbah 79:6; Ecclesiastes Rabbah 10:8; Esther Rabbah i. 9
Shimon, accompanied by his son Eleazar, hid in a cavern near Gadara, where they stayed for thirteen years, living on dates and carob fruit. Their whole bodies thus became covered with eruptions. One day, seeing that a bird had repeatedly escaped the net set for it by a hunter, Shimon and his son were encouraged to leave the cavern, taking the escape of the bird as an omen that God would not forsake them. When outside the cavern, they heard the voice of God say, "You are free"; they accordingly went their way. Shimon then bathed in the warm springs of Tiberias, which rid him of the disease contracted in the cavern, and he showed his gratitude to the town in the following manner:
Tiberias had been built by Herod Antipas on a site where there were many tombs,Josephus, "Antiquities" 18:2 § 3 the exact locations of which had been lost. The town, therefore, had been regarded as unclean. Resolving to remove the cause of the uncleanness, Shimon planted lupines in all suspected places; wherever they did not take root, he knew that a tomb was underneath. The bodies were then exhumed and removed, and the town pronounced clean. A certain Samaritan secretly replaced one of the bodies to annoy and discredit Shimon. But Shimon learned what the Samaritan had done through the power of the Holy Spirit and said, "Let what is above go down, and what is below come up." The Samaritan was entombed, and a schoolmaster of MagdalaBut compare Buber, note 180, to Pesikta de-Rav Kahana 10 90a who mocked Shimon for his declaration, was turned into a heap of bones.
To spare their garments, they sat naked in the sand, consequently covering their skin with scabs. At the end of twelve years, the prophet Elijah announced to them the death of the Roman emperor and the consequent annulment of the sentence of death against them. When they came forth, Shimon observed people occupied with agricultural pursuits to neglect the Torah and, being angered thereby, smote them with his glances. The voice of God then ordered him to return to the cavern, where he and Eleazar remained twelve months longer, at the end of which time God ordered them to come forth. When they did so, Shimon was met by his son-in-law Phinehas ben Jair who wept at seeing him in such a miserable state.comp., however, Zacuto, "Yuḥasin," ed. Filipowski, p. 46 However, Shimon told him that he ought to rejoice, for during the thirteen years' stay in the cavern, his knowledge of the Torah had been much increased. In gratitude for the miracle that had been wrought for him, Shimon then undertook the purification of Tiberias. He threw some lupines into the ground, whereupon the bodies came to the surface at various places, then marked as tombs. Not only was the man who mocked at Shimon's announcement of the purification of Tiberias turned into a heap of bones, but also Shimon's pupil and delator, Judah b. Gerim.
Later stories It appears that Shimon settled afterward at Meron, the valley in front of which place was filled, with dinars at Shimon's command.Tanhuma Pekudei 7; Exodus Rabbah 52:3; compare Yerushalmi Berachot 9 13d; Pesiḳ. 10 87b; Genesis Rabbah 35:2 On the other hand, it is said that Shimon established a flourishing school at Tekoa, among the pupils of which was Judah I.Tosefta Eruvin 8(5):6; Shabbat 147b Grätz demonstrated 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 Chronicles 11:6 Bacher argues that Tekoa and Meron were the same place."Ag. Tan." 2:76
As the last significant event in Shimon's life, it is said that he was sent to Rome (accompanied by Eleazar ben Jose) with a petition to the emperor for the abolition of the decree against the three Jewish observances and that his mission was successful.Meilah 17b It is stated that Shimon was chosen for this mission because he was known as a man in whose favor miracles often were wrought. At Rome, too, Shimon'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 the emperor's daughter, and Shimon exorcised it when he arrived at the Roman court. The emperor then took Shimon into his treasure-house, leaving him to choose his own reward. Shimon found there the vexatious decree, which he took away and tore into pieces.Compare "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 is non-Jewish, has been discussed by modern scholars. Israel Léviin "R. E. J." viii. 200 et seq. thinks it is a variation of the legend of the apostle Bartholomew exorcising a demon that had taken possession of the daughter of Polymnius, the King of India.Found in the "Acta Apostolorum Apocrypha" ed. Tischendorf, pp. 246 et seq. Israel Lévi's opinion was approved by Joseph Halévy.In "R. E. J." 10:60 et seq. Bacher thinks there is another Christian legend which corresponds more closely to the Talmudic narrative: that in which Abercius exorcised a demon from Lucilla, the daughter of Marcus Aurelius.ib. 35:285 et seq.Narrated by Shimon Metaphrastes in "Acta Sanctorum" (vol. ix., Oct. 22, 1896)
Shimon 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.Sukkah 45b; Sanhedrin 97b; compare Shabbat 33b He is also credited with saying that, united with his son and Jotham, King of Judah, he would be able to absolve the world from judgment.Babylonian Talmud (Sukkah 45b); compare Jerusalem Talmud Berakhot 9:2 and Genesis Rabbah 35:3, where, according to this variant reading, from the time of Abraham until Shimon's own time, Abraham was able to draw all mankind nigh unto God (absolve the world from judgment), and that from Shimon's own time until the last of all generations Shimon himself was able to draw all mankind near unto God; but that if Abraham should refuse to do so, he (Shimon) and Ahijah the Shilonite could do it together. No mention is made there of his son and Jotham. Thus, on account of his exceptional piety and continual study of the Law, Shimon 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.Yerushalmi Berachot 9 13d
Teachings
The fullest account of 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 Shimon without specifying which Shimon is meant, it means Shimon bar Yochai.
Halacha