The Essence

Rabbi Shimon bar Yochai, often referred to simply as Rashbi (an acronym taken from the initials Rabbi Shimon bar Yochai), was one of the great Tannaitic sages who lived during the era of Roman persecution (2^nd century CE). He was one of the foremost students of Rabbi Akiva, who had said to him, “It is enough that I and your Creator know of your powers.”[1] Rabbi Shimon was one of the teachers of Rabbi Yehuda HaNassi,[2] the revered compiler of the six orders of the Mishna.

Rabbi Shimon was well-versed in miracles, and was therefore sent by the leaders of the Jewish people to Rome to attempt have the ban on Jewish observance officially lifted by the emperor (Antoninus Pius). The Talmud relates that the daughter of the emperor was possessed by a demon, which Rabbi Shimon exorcised. Subsequently, the ban was abrogated.[3] However, around the year 3909 (149 CE) Rabbi Shimon himself was forced to flee from the Roman authorities. An acquaintance of his had privately praised the Romans for initiating and organizing aspects of commercial and social life in

Israel

. Rabbi Shimon countered that they had done so merely out of self-interest. Word of this discussion reached the Roman authorities, who declared that Rabbi Shimon be put to death. Together with his son Rabbi Elazar, they fled and hid in a cave for thirteen years, where they studied Torah day and night. Miraculously, they were sustained by the fruit of a carob tree and water from a spring until the emperor died and their sentence annulled.[4]

During his stay in the cave, Rabbi Shimon apparently wrote the main body of the Zohar, described as “the First Mishna.”[5] One of his foremost disciples, Rabbi Abba, recorded the bulk of his teachings, as mentioned in the Zohar itself.[6] Many of his teachings were passed on orally to his close associates and disciples, called the chevraya,[7] and to their disciples, and they committed some of his teachings to writing, probably over a period of several generations. Among the chevraya were Rabbi Shimon’s son, R. Eleazar; his scribe R. Abba; R. Yehuda; R. Yossi ben Yaakov; R. Yitzchak; R. Chizkiya; R. Chiya; R. Yossi; and R. Yaakov bar Idi.[8]

Although Rabbi Shimon is best known as the author of the Zohar, he also holds an important place in the revealed aspects of Torah, the Talmud and associated works. Even when the halachic ruling is not according to his opinion, the Talmud declares, “[The opinion of] Rabbi Shimon can be relied upon in a predicament.”[9]

Moreover, Rabbi Shimon’s views were so well known by the Sages that when the Talmud attributes a statement to Rabbi Shimon without identifying which Rabbi Shimon is being referred to, it is always Rabbi Shimon bar Yochai.[10] Unless explicitly stated otherwise, Rabbi Shimon is the author of all statements in Sifri (a Midrash Halacha), and the author of Mechilta d’Rashbi. Furthermore, Rabbi Shimon has the unique distinction of being mentioned in every chapter in the Talmud.[11]

Rabbi Shimon’s saintliness was so great that in his merit no rainbow (a negative portent) was seen during his lifetime.[12] He declared that he had seen the most elevated souls (bnei aliya) and that they were very few. Among them, he testified, were his son Elazar, and himself. And if there was only one such elevated soul – he was the one.[13] Indeed, he had the power to exempt the entire world from strict judgment from the day it was created until his days.[14] Rashbi’s soul derived from the soul of Moshe Rabbeinu and from the soul of Mashiach.[15]

Rabbi Shimon disdained unnecessary worldly possessions, as the following incident indicates: One of Rabbi Shimon’s disciples had left the Holy Land for the Diaspora, where he became very wealthy. Some of Rabbi Shimon’s disciples became envious and also wished to settle in the Diaspora. Through Divine inspiration, Rashbi became aware of this. Taking his disciples out to a valley, he prayed that the valley be filled to the brim with gold coins. When his prayers were answered, Rabbi Shimon then said to his disciples: “Take whatever you wish, but know that whatever you take now will reduce your portion in the World to Come.”[16]

Rabbi Shimon passed on to the world of truth on Lag ba-Omer (the 33^rd day of the Omer); he is buried in Meron along side his son Elazar. Hundreds of thousands make the pilgrimage to Meron every year on Lag ba-Omer to pay tribute to this great saint.

[1]. Yerushalmi Sanhedrin 6b.

[2]. Rambam Intro. Ibid.

[3]. Me’ilah 17a-b.

[4]. Shabbat 33b.

[5]. Chabura Kadmaa mentioned in Zohar III, p. 219a.

[6]. Zohar II:123b. See also ibid. III:287b and 296b.

[7]. Tikunei Zohar 1a; Zohar Chadash, Tikunim, 93d.

[8]. Zohar II:152b; ibid. III:127b and 287b. See R. Abraham Azulay, Foreword to Or Hachamah, p. [2d]. See there also for a list of other authorities cited in the Zohar.

[9]. Gittin 19a.

[10]. Rashi Shevuot 2b; Rashbam Bava Batra 102.

[11]. Rabbi Shneur Zalman of Liadi in Likkutei Torah, Acharei 28a. (That is in the Mishnah, Tosefta or Gemara). Although Rabbi Shimon is not mentioned in every chapter of Tamid, Middot and Kanim, these three masechtot do not deal with halachic dialectic per se and are therefore excluded from the rule (Likkutei Sichot vol. 12 p. 194).

[12]. Zohar III, p. 15a, 36a. See also Ketubot 77b.

[13]. Succah 45b.

[14]. Succah ibid.

[16]. Midrash Rabba, Pekudei chap. 52.

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