Shimon bar Yochai

Shimon bar Yochai (Aramaic: רבי שמעון בר יוחאי, Rabbi Shimon bar Yoḥai), also known by his acronym Rashbi,[1] was a 2nd-century tannaitic sage in ancient Judea, said to be active after the destruction of the Second Temple in 70 CE. He was one of the most eminent disciples of Rabbi Akiva, and attributed by many Orthodox Jews with the authorship of the Zohar, the chief work of Kabbalah.

Entrance to the tomb of Shimon bar Yochai

In addition, the important legal works called Sifre and Mekhilta 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, in which he is the fourth-most mentioned sage,[2] he is referred to as simply "Rabbi Shimon" (with one exception, Hagigah 1:7). In the baraita, midrash and gemara his name occurs either as R. Shimon or as R. Shimon ben Yochai.

According to popular legend, he and his son, Eleazar b. Simeon, were noted kabbalists.[3] Both figures are held in unique reverence by kabbalistic tradition. By tradition they were buried in the same tomb in Meron, Israel, which is visited by thousands year round.

Biography
Artist's impression of Rabbi Shimon bar Yochai on a memorial candle

He was born in Galilee. He was one of the principal pupils of Rabbi Akiva, under whom he studied 13 years at Bnei Brak.[4]

It would seem[5] that Shimon had previously studied at Jabneh, under Gamaliel II and Joshua ben Hananiah, and that he was the cause of the quarrel that broke out between these two leaders. But considering that about forty-five years later, when Akiva was thrown into prison, Shimon's father was still alive (see below), and that Shimon insisted upon Akiva's teaching him even in prison, Frankel[6] thinks Berachot 28a is spurious.

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 own merit, Shimon felt hurt at being ranked after Meir, and Akiva was compelled to soothe him with soft words.[7] During Akiva's lifetime Shimon was found occasionally at Sidon, where he seems to have shown great independence in his halakhic decisions.

The following incident is recorded, illustrating both his wit and his 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 which was in agreement with rabbinical law, Shimon told them that as their wedding was marked by a feast 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.[8]

Shimon often returned to Akiva, and once he conveyed a message to him from his fellow pupil Hanina ben Hakinai.[9] 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.[10] After Akiva's death Shimon was again ordained, with four other pupils of Akiva, by Judah ben Baba.[11]

Stories 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 ben 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 own 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 thirteen years, till the emperor, possibly Hadrian, died.[12] Two different accounts of Shimon's stay in the cavern and of his movements after leaving it are given in Shabbat[13] and in the five other sources just mentioned. The latter five sources (of which Yerushalmi Shevuot 9 38d seems to be the most authentic) relate, with some variations, that Shimon, accompanied by his son Eleazar (in Yerushalmi Shevuot, Shimon alone), hid himself in a cavern near Gadara, where they stayed thirteen years, living on dates and carob fruit, their whole bodies thus becoming 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 a bat kol say, "You are free"; they (or he) 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[14] 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. To annoy and discredit Shimon, a certain Samaritan secretly replaced one of the bodies. But Shimon learned through the power of the Holy Spirit what the Samaritan had done, and said, "Let what is above go down, and what is below come up." The Samaritan was entombed; and a schoolmaster of Magdala[15] who mocked Shimon for his declaration, was turned into a heap of bones.

According to the version in Shabbat 33b, Shimon and Eleazar hid in a cavern, whereupon a carob-tree and a spring miraculously appeared there. In order to spare their garments they sat naked in the sand, in consequence of which their skin became covered with scabs. At the end of twelve years the prophet Elijah announced to them the death of the emperor, and the consequent annulment of the sentence of death against them. When they came forth Shimon observed people occupied with agricultural pursuits to the neglect of the Torah, and, being angered thereby, smote them by his glances. A bat ḳol then ordered him to return to the cavern, where he and Eleazar remained twelve months longer, at the end of which time they were ordered by a bat ḳol to come forth. When they did so, Shimon was met by his son-in-law Phinehas ben Jair[16] who wept at seeing him in such a miserable state. But 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. Shimon then, in gratitude for the miracle that had been wrought for him, undertook the purification of Tiberias. He threw some lupines into the ground, whereupon the bodies came to the surface at various places, which were 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, at Shimon's command, with gold dinars.[17] On the other hand, it is said that Shimon established a flourishing school at Tekoa, among the pupils of which was Judah I.[18] 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.[19] Bacher[20] argues that Tekoa and Meron were one and the same place.

As the last important event in Shimon's life, it is said that he was sent to Rome (accompanied by Eleazar b. Jose) with a petition to the emperor for the abolition of the decree against the three Jewish observances, and that his mission was successful.[21] It is stated that Shimon was chosen for this mission because he was known as a man in whose favor miracles often were wrought.[21] 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 into 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.[22] This legend, the origin of which apparently is non-Jewish, has been the subject of discussion by modern scholars. Israel Lévi[23] 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.[24] Israel Lévi's opinion was approved by Joseph Halévy.[25] Bacher[26] 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.[27]

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.[28] 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.[29] 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.[30]

Teachings

The fullest account of Rabbi Shimon's teachings is to be found in W Bacher's Agada der Tannaiten.[31] When the Talmud attributes a teaching to Rabbi Shimon without specifying which Rabbi Shimon is meant, it means Shimon bar Yochai.

Halacha

Shimon's halakhot are very numerous; they appear in every tractate of the Talmud except Berakhot, Hallah, Ta'anit, Nedarim, Tamid, and Middot. He greatly valued the teaching of his master Akiva, and he is reported to have recommended his pupils to follow his own system of interpretation ("middot") because it was derived from that of Akiva.[32] But this itself shows that Shimon did not follow his teacher in every point; indeed, as is shown below, he often differed from Akiva, declaring his own interpretations to be the better.[33] He was independent in his halakhic decisions, and did not refrain from criticizing the tannaim of the preceding generations.[34] He and Jose ben Halafta were generally of the same opinion; but sometimes Shimon sided with Rabbi Meir.[35] Like the other pupils of Akiva, who, wishing to perpetuate the latter's teaching, systematized it in the foundation of the Mishnah (R. Meir), Tosefta (R. Nehemiah), and Sifra (R. Judah), Shimon is credited with the authorship of the Sifre[36] (a halakhic midrash to Numbers and Deuteronomy) and of the Mekhilta de-Rabbi Shimon (a similar midrash to Exodus).

The particular characteristic of Shimon's teaching was that whether in a halakhah or in a aggadic interpretation of a Biblical command, he endeavored to find the underlying reason for it.[37] 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 garment in pledge,[38] it was Judah ben Ilai's opinion that no difference is to be made between a rich and a poor widow. But Shimon 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,[39] 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.[37]

Shimon's name was widely identified with this halakhic principle of interpretation, and his teacher Akiva approved of it; therefore his contemporaries often applied to him when they wished to know the reason for certain halakhot.[40] Shimon also divided the oral law into numbered groups, of which 15 are preserved in the Talmud. He especially favored the system of giving general rules, of which there are a great number.[41] All this shows that he was systematic, and that he had the power of expressing himself clearly.[42] He was dogmatic in his halakhic 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.[43] He differed from Akiva in that he did not think that particles like "et," "gam," and others contain in themselves indications of halakhot;[44] 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.[45]

Aggadah

Shimon is very prominent also in aggadah, and his utterances are numerous in both Talmuds. Many of his sayings bear on Torah study, which he believed should be the main object of man's life. Despite 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.[46] He considers the Torah one of the three good gifts which God gave to Israel and which can not be preserved without suffering.[47] But recognizing the difficulty of occupying oneself with Torah study and of providing a livelihood at the same time, Shimon said that the Torah was given only for those who ate the manna or the priestly meals.[48] He declared 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!"[49]

Among Shimon'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".[50] He was particularly severe against haughtiness, which, he declared, is like idolatry,[51] and against publicly shaming one's neighbor: "One should rather throw himself into a burning furnace than shame a neighbor in public".[52] He denounced the crimes of usury, deceitful dealing, and disturbing domestic peace.[53]

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."[54] 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 you have seen a Persian [Parthian] horse tied in Palestine, then hope for the arrival of the Messiah".[55]

Mysticism

R. Shimon combined with his rationalism in halakhah a strange mysticism in his aggadic 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;[56] and he ascribed all kinds of miraculous powers to Moses.[57] After his death he appeared to the saints in their visions.[58]

Thus his name became connected with mystic lore, and he became a chief authority for the kabbalists; for this reason the Zohar first appeared under the name "Midrash de-Rabbi Shim'on ben Yochai". There also exist, two apocryphal midrashim ascribed to Shimon:[59] "The Secrets of Rabbi Simon ben Yohai" and "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 Shimon was hidden in the cavern, he fasted forty days and prayed to God to rescue Israel from such persecutions. Then Metatron revealed to him the future, announcing the various Muslim 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.

While he is attributed authorship of the Zohar by many kabbalists, the authenticity of this claim has been challenged by both secular[60] and religious scholars.[61][62] who point to Moses de León as the author who published the Zohar in the 13th century.

Quotes
  • Better for that man to make himself fall into a fiery furnace than to embarrass his neighbour publicly.[63]
  • There are three crowns – the crown of the Law, the crown of the priesthood, and the crown of kingship; but the crown of a good name excels them all.[64]
  • The Holy One, blessed be He, has given three gifts to Israel: Torah, the Land of Israel, and the world to come.[65]
  • A bird without heaven's consent cannot perish. How much more, then, man himself![66]
  • He that causes a man to sin is worse than he that had killed him.[67]
  • I have seen those destined for the world to come. If they be thirty, my son and I are among them. If they be ten, my son and I are among them. If they be two, my son and I are them.[68]
  • The Divine Law (Torah) was not given to expound, except unto those who eat manna (i.e. to those who are free from worldly cares and worries).[69]

Yahrzeit
The tomb of Rabbi Shimon bar Yochai in Meron on Lag Ba'Omer

Some believe that Bar Yochai died on the 33rd day of the Omer, known as Lag BaOmer. Others maintain that this belief is based on a printing error in Rabbi Hayyim Vital's Pri Etz Chadash.[70] Some believe that on the day of his death, he revealed deep kabbalistic secrets which formed the basis of the Zohar. According to the Bnei Yissaschar, on the day of his death, bar Yochai said, "Now it is my desire to reveal secrets... The day will not go to its place like any other, for this entire day stands within my domain..." Daylight was miraculously extended until he had completed his final teaching and died.[71]

His yahrzeit is widely known as a Yom Hillula, a day of celebration. This is based on the original text of Shaar HaKavanot by Rabbi Chaim Vital, 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 Lag BaOmer at his burial place in Meron. With bonfires, torches, song and feasting, the Yom Hillula is celebrated by hundreds of thousands of people. This celebration was a specific request by Rabbi Shimon bar Yochai of his students. Some say that as bar Yochai gave spiritual light to the world with the revelation of the Zohar, bonfires are lit to symbolize the impact of his teachings. Therefore, many people light candles and/or bonfires throughout the world.[72]

Yahrzeit customs at the tomb

Bonfires

At the tomb of Rabbi Shimon, the honour of lighting the main bonfire traditionally goes to the Rebbes of the Boyaner dynasty. This privilege was purchased by Rabbi Avrohom Yaakov Friedman, the first Sadigura Rebbe, from the Sephardi guardians of Meron and Safed. The Sadigura Rebbe bequeathed this honor to his eldest son, Rabbi Yitzchok Friedman, the first Boyaner Rebbe, and his progeny.[73] The first hadlakah (lighting) is attended by hundreds of thousands of people annually; in 2001, the crowd was estimated at 300,000.[74]

First haircut for boys

It is customary at the Meron celebrations, dating from the time of Rabbi Isaac Luria, that three-year-old boys be given their first haircuts (upsherin), while their parents distribute wine and sweets.[75]

Chai rotel
Mark (behind blue fence) over cave in which Rabbi Ele'azar bar Shim'on is buried. This main hall is divided in half in order to separate between men and women.

Another custom at the tomb of Rabbi Shimon bar Yochai is the giving of Ḥai Rotel (Hebrew: ח״י רוטל‎). The Hebrew letters chet and yod are the gematria (numerical equivalent) of 18. Rotel is a liquid measure of about 3 litres. Thus, 18 rotels equals 54 litres or about 13 gallons. It is popularly believed that if one donates or offers 18 rotels of liquid refreshment (grape juice, wine, soda or even water) to those attending the celebrations at bar Yochai's tomb on Lag BaOmer, then the giver will be granted miraculous salvation.[76]

According to Taamei Minhagim, many childless couples found success with this segula (propitious practice). This practice was also endorsed by Rabbi Ovadia miBartenura[77] and The Shelah HaKadosh.[78] The Bobover Rav, Ben Zion Halberstam sent a letter from Poland to his Chassidim in Israel asking them to donate chai rotel in Meron on this holy day on behalf of a couple that did not have children.[78] Several local organizations solicit donations of chai rotel and hand out the drinks on the donor's behalf in Meron on Lag BaOmer. Nine months after Lag BaOmer, the Ohel Rashbi organization even invites couples who prayed at the tomb and had a child to come back to Meron to celebrate the births.[77]

Controversies

Some of his views were seemingly very hostile towards gentiles. The Jewish Encyclopedia of 1906 describes him as the preeminent anti-gentile teacher.[79] Shimon bar Yochai is often quoted by antisemites in his saying "Best of gentiles kill him, best of snakes cut its head, the most pious of women is prone to sorcery."[80] This hostility to Romans is repeated in one of his maxims: "If you see a Persian horse tied in Israel, then hope for the arrival of the Messiah."[81] Because of the apparent extreme animosity in Bar Yochai's quote, some later translations of his writings were altered to replace "the best of gentiles" with "the best of Egyptians" to better reflect the full context of the quote.[79]

See also
  • Bar Yochai, a song praising him
  • Bar Yohai, a community in northern Israel named after him
  • Eleazar b. Simeon (his son)

References
  1. Rabbi Shimeon bar Yoḥai.
  2. Drew Kaplan, "Rabbinic Popularity in the Mishnah VII: Top Ten Overall [Final Tally] Drew Kaplan's Blog (5 July 2011).
  3. The Rav Shabtai Ben Yaakov Yitzhak Lifshitz, Segulot Israel (The Virtue of Israel), Set no. 7, Item 5
  4. Leviticus Rabbah 21:7 et al.
  5. From Berachot 28a
  6. "Darke ha-Mishnah," p. 168
  7. Yerushalmi Terumot 46b; Yerushalmi Sanhedrin 1 19a
  8. Pesiḳ. 22 147a; Cant. Rabbah 1:4
  9. Niddah 52b; Tosefta Niddah 6:6
  10. Pesachim 112a
  11. Sanhedrin 14a
  12. Yerushalmi Shevuot 9 38d; Shabbat 33b; Pesiḳ. 88b; Genesis Rabbah 79:6; Ecclesiastes Rabbah 10:8; [[Esther Rabbah i. 9
  13. Shabbat 33b
  14. Josephus, "Antiquities" 18:2 § 3
  15. But compare Buber, note 180, to Pesikta de-Rav Kahana 10 90a
  16. comp., however, Zacuto, "Yuḥasin," ed. Filipowski, p. 46
  17. Tanhuma Pekudei 7; Exodus Rabbah 52:3; compare Yerushalmi Berachot 9 13d; Pesiḳ. 10 87b; Genesis Rabbah 35:2
  18. Tosefta Eruvin 8(5):6; Shabbat 147b
  19. [[II Chronicles 11:6
  20. "Ag. Tan." 2:76
  21. Meilah 17b
  22. Compare "Tefillot R. Shim'on b. Yoḥai" in Jellinek, "B. H." iv. 117 et seq., where, instead of "Ben Temalion," "Asmodeus" occurs.
  23. in "R. E. J." viii. 200 et seq.
  24. Found in the "Acta Apostolorum Apocrypha" ed. Tischendorf, pp. 246 et seq.
  25. In "R. E. J." 10:60 et seq.
  26. ib. 35:285 et seq.
  27. Narrated by Shimon Metaphrastes in "Acta Sanctorum" (vol. ix., Oct. 22, 1896)
  28. Sukkah 45b; Sanhedrin 97b; compare Shabbat 33b
  29. Sukkah 45b; compare Yerushalmi Berachot 9 13d and Genesis Rabbah 35:3 (where Shimon mentions Abraham and the prophet Ahijah the Shilonite, instead of his son and Jotham)
  30. Yerushalmi Berachot 9 13d
  31. ii. pp. 70–149
  32. Gittin 67a
  33. Sifre, Deuteronomy 31; Rosh Hashana 18b
  34. Compare Tosefta Ohalot 3:8, 15:11
  35. Kelim 3:5; Meilah 11a
  36. Sanhedrin 86a
  37. Bava Metziah 115a et al.
  38. Deuteronomy 24:17
  39. Compare Exodus 22:25–26
  40. Tosefta Zebachim 1:8
  41. Bikurim 3:10; Zevachim 119b et al.
  42. Shevuot 2:3; Eruvin 104b
  43. Yevamot 3:9
  44. Menachot 11b
  45. Sifre Re'eh 119; Rosh Hashana 8b; Zevachim 108b et al.
  46. Yerushalmi Hagigah 2 77a
  47. Mekhilta Yitro Baḥodesh 10; Sifre Deuteronomy 32; Berachot 5a
  48. Mekhilta Beshallaḥ Vayechi 1, Vayassa 2
  49. Yerushalmi Shabbat 1 3a,b; Yerushalmi Berachot 1 3b
  50. Tosefta Kiddushin 1 14; Kiddushin 40b; Shir HaShirim Rabbah 5:16
  51. Sotah 4b
  52. Berachot 43b
  53. Yerushalmi Bava Metziah 10d; Bava Metziah 58b; Leviticus Rabbah 9
  54. Yerushalmi Kiddushin 4 66c; Massekhet Soferim 25:10; compare Mekhilta Beshallah Vayechi 1, and Tanhuma Vayera 20
  55. Shir HaShirim Rabbah 8:10; Lamentations Rabbah 1:13
  56. Midrash Tehillim to Psalms 103:6; compare Midrash Tehillim to Psalms 36:5; Genesis Rabbah 35
  57. Meilah 17b; Sanhedrin 97b
  58. Bava Metziah 84b; Ketuvot 77b; Sanhedrin 98a
  59. Published by Jellinek, "B. H." iii. 78 et seq., iv. 117 et seq.
  60. Rubin, Ephraim. "When Was the Zohar Written?". www.talkreason.org.
  61. Rabbi David Bar-Hayim. "Truth, Authenticity, Tradition and Reason: Who Wrote the Zohar?". Machon Shilo.
  62. Rabbi Yiḥyah Qafiḥ. "The Holy Wars Against the False Qabalah of the Zohar". chayas.com.
  63. editors, editors (1980). The Babylonian Talmud (Sotah 10b). Jerusalem: Menaqed.CS1 maint: extra text: authors list (link); there is a dispute, however, whether this quote is attributed to Rabbi Shimon bar Yochai or to Rabbi Shimon Hasida. Since the matter remains unresolved, it is brought down here as a possibility.
  64. editors, editors (1978). Six Orders of the Mishnah – Seder Nezīqīn (Pirḳe Avot 4:13). Jerusalem: Eshkol.CS1 maint: extra text: authors list (link)
  65. editors, editors (1980). The Babylonian Talmud (Berakhot 5a). Jerusalem: Menaqed.CS1 maint: extra text: authors list (link)
  66. editors, editors (1987). Midrash Rabba (Esther Rabba 3:7). New York.CS1 maint: extra text: authors list (link)
  67. editors, editors. Sifrei (on Deuteronomy 23:8–9).CS1 maint: extra text: authors list (link)
  68. Buber, Salomon (1949). Pesikta de-Rav Kahana 88a. New York., cf. Jerusalem Talmud (Berakhot 9:2) and Babylonian Talmud (Sukkah 45a and Sanhedrin 97b, which in the two latter versions, the text reads: "I have seen the benei ʿaliyah, etc."
  69. editors, editors. Mekhilta (on Exodus 16:4).CS1 maint: extra text: authors list (link)
  70. Brodt, Eliezer. "A Printing Mistake and the Mysterious Origins of Rashbi's Yahrzeit". The Seforim Blog. Retrieved 11 May 2020.
  71. Bnei Yissaschar (1883 ed.). Piotrkow. pp. Iyar, Discourse 3:6.
  72. Silberberg, Naftali (2011). "Lag BaOmer Traditions and Customs". chabad.org. Retrieved 5 December 2011.
  73. Rossoff, Dovid (2005). קדושים אשר בארץ: קברי צדיקים בירושלים ובני ברק [The Holy Ones in the Earth: Graves of Tzaddikim in Jerusalem and Bnei Brak] (in Hebrew). Jerusalem: Machon Otzar HaTorah. pp. 315–316.
  74. Brayer, Rabbi Menachem (2003). The House of Rizhin: Chassidus and the Rizhiner Dynasty. Mesorah Publications. p. 435. ISBN 1-57819-794-5.
  75. Rossoff, Dovid. "Meron on Lag B'Omer". The Jewish Magazine. Retrieved 2010-04-28.
  76. Lebovits, Moishe Dovid. "Lag BaOmer". Halachically Speaking. p. 6. Retrieved 27 April 2010.
  77. "Over 500,000 Expected in Meron for Lag Ba'omer, 5769". matzav.com. 2009-05-11. Retrieved 2010-04-28.
  78. "Chai Rotel Segulah". YeshuosRashbi.com. Retrieved 14 April 2013.
  79. "GENTILE - JewishEncyclopedia.com". www.jewishencyclopedia.com. Retrieved 8 April 2018.
  80. "SIMEON BEN YOḤAI - JewishEncyclopedia.com". www.jewishencyclopedia.com. Retrieved 8 April 2018.
  81. "Shir HaShirim Rabbah 8:9". www.sefaria.org. Retrieved 8 April 2018.

 This article incorporates text from a publication now in the public domain: Singer, Isidore; et al., eds. (1901–1906). "SIMEON BEN YOḤAI". The Jewish Encyclopedia. New York: Funk & Wagnalls.

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