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Rabbi Shimon Bar Yochai Rabbi Aviad Bodner

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Rabbi Shimon Bar Yochai Rabbi Aviad Bodner רבי שמעון בר יוחאי – Rabbi Shimon Bar Yochai Rabbi Aviad Bodner בבלי, יבמות דף סב : Babylonian Talmud, Yevamot 62B .1 אמרו שנים עשר אלף זוגים They said Rabbi Akiva had twelve thousand pairs of students in an area תלמידים היו לו לרבי עקיבא of land that stretched from Gevat to Antipatris in Judea, and they all died מגבת עד אנטיפרס וכולן מתו .in one period of time, because they did not treat each other with respect בפרק אחד מפני שלא נהגו כבוד זה לזה And the world was desolate of Torah until Rabbi Akiva came to our Rabbis in the South and taught his Torah to them. This second group of והיה העולם שמם עד שבא disciples consisted of Rabbi Meir, Rabbi Yehuda, Rabbi Yosei, Rabbi ר"ע אצל רבותינו שבדרום Shimon, and Rabbi Elazar ben Shamua. And these are the very ones ושנאה להם ר"מ ור' יהודה who upheld the study of Torah at that time. Although Rabbi Akiva’s ור' יוסי ורבי שמעון ורבי earlier students did not survive, his later disciples were able to transmit the אלעזר בן שמוע והם הם .Torah to future generations העמידו תורה אותה שעה With regard to the twelve thousand pairs of Rabbi Akiva’s students, the תנא כולם מתו מפסח ועד Gemara adds: It is taught that all of them died in the period from Passover עצרת אמר רב חמא בר אבא until Shavuot. Rav Ḥama bar Abba said, and some say it was Rabbi ואיתימא ר' חייא בר אבין Ḥiyya bar Avin: They all died a bad death. The Gemara inquires: What כולם מתו מיתה רעה מאי .is it that is called a bad death? Rav Naḥman said: Diphtheria היא א"ר נחמן אסכרה בבלי, פסחים קיב: Babylonian Talmud, Pesachim 112B .2 ֲחִמָּׁשְּה דָּׁבִרִיםצָּׁוה ַרִבי Rabbi Akiva commanded Rabbi Shimon ben Yoḥai to do five matters ֲעִקָּׁיבא ֶאת ַרִבִי שְּמעֹוֶןבן יַֹוחי when Rabbi Akiva was imprisoned. Beforehand, Rabbi Shimon said to ְּכֶשָּׁהָּׁיהָּׁ חבְּוש בֵביתָּׁהֲאסִורין. him: Rabbi, teach me Torah. Rabbi Akiva said to him: I will not teach ָּׁאַמר ַלֹו: רִבי, ַלְּמֵדִני ּתָֹּׁורה, you, as it is dangerous to do so at the present time. Rabbi Shimon said to ָּׁאַמֵר: איִניְּ מַלְּמֶדָָּׁך. אַמר לֹו: him in jest: If you will not teach me, I will tell Yoḥai my father, and he ִאֵם איַן אָּּׁתְּהמַלְּמֵדִנֲי אִני will turn you over to the government. In other words, I have no means of אֵֹומר ְּליַֹוחַי אָּׁבא ומֶֹוסְּרָך ,persuading you; you are already in prison. Rabbi Akiva said: My son ַלַמְּלכָּׁות.אַמר ְּלֹו: בִני, יֵֹותר ,know that more than the calf wishes to suck, the cow wants to suckle ִמַמֶה שָּׁהֵעֶגֶלרֹוצה ִלי ַנק ָּׁפָּׁרה but I am afraid of the danger. Rabbi Shimon said to him: And who is in ֶרֹוצה ְּלָּׁהִנָּׁיק. אַמר לֹו: ִומי danger? Isn’t the calf in danger, as you are in jail and I am the one at בְּסַ כָּׁנָּׁה? וַהֲלֹאעֵגֶל בְּסַ כָּׁנָּׁה. ?risk בבלי, ברכות דף סא: Babylonian Talmud, Brachot 61B .3 ת"ר ואספת דגנך מה ת"ל לפי Our Rabbis taught: And thou shalt gather in thy corn. What is to be שנא 'לא ימוש ספר התורה הזה learnt from these words? Since it says, This book of the law shall not מפיך יכול דברים ככתבן ת"ל depart out of thy mouth, I might think that this injunction is to be ואספת דגנך הנהג בהן מנהג דרך ,'taken literally. Therefore it says, 'And thou shalt gather in thy corn ארץ דברי ר'. ישמעאל ר"ש בן יוחי which implies that you are to combine the study of them with a אומר אפשר אדם חורש בשעת .worldly occupation. This is the view of R. Ishmael. R. Simeon b חרישה וזורע בשעת זריעה וקוצר Yohai says: Is that possible? If a man ploughs in the ploughing בשעת קצירה ודש בשעת דישה season, and sows in the sowing season, and reaps in the reaping וזורה בשעת הרוח תורה מה תהא season, and threshes in the threshing season, and winnows in the עליה אלא בזמן שישראל עושין season of wind, what is to become of the Torah? No; but when Israel 1 רצונו של מקום מלאכתן נעשית ע"י perform the will of the Omnipresent, their work is performed by אחרים שנאמר ועמדו זרים ורעו .others, as it says. And strangers shall stand and feed your flocks צאנכם וגו' ובזמן שאין ישראל עושין etc., and when Israel do not perform the will of the Omnipresent רצונו של מקום מלאכתן נעשית ע"י their work is carried out by themselves, as it says, And thou shalt עצמן שנאמר ואספת דגנך ולא עוד gather in thy corn. Nor is this all, but the work of others also is done אלא שמלאכת אחרים נעשית על ידן .by them, as it says. And thou shalt serve thine enemy etc שנאמר ועבדת את אויביך וגו' אמר אביי הרבה עשו כרבי ישמעאל Said Abaye: Many have followed the advice of Ishmael, and it has ועלתה בידן כר' שמעון בן יוחי ולא worked well; others have followed R. Simeon b. Yohai and it has not עלתה בידן .been successful בבלי, מנחות צט: Babylonian Talmud, Menachot 99B .4 אמר רבי יוחנן משום רבי Rabbi Yoḥanan says in the name of Rabbi Shimon ben Yoḥai: Even if a שמעון בן יוחי אפילו לא person recited only the recitation of Shema in the morning and in the קרא אדם אלא קרית שמע evening, he has fulfilled the mitzva of: “This Torah scroll shall not depart שחרית וערבית קיים לא from your mouth.” And it is prohibited to state this matter in the presence ימוש ודבר זה אסור לאומרו of ignoramuses [amei ha’aretz], as they are likely to get the impression that בפני עמי הארץ ורבא אמר ,there is no need to study Torah beyond this. And Rava says: On the contrary מצוה לאומרו בפני עמי .it is a mitzva to state this matter in the presence of ignoramuses הארץ בבלי, שבת כב . Babylonian Talmud, Shabbat 22A .5 ַרִבִי ש ְּ מעֹון אֵֹומר: ּגֵֹורָּׁר אָּׁדם Rabbi Shimon says: A person may drag a bed, chair, and bench on the ִמָּׁטִה כֵסא ְּוַסְּפָּׁסל — ִובְּלַבד .ground, as long as he does not intend to make a furrow in the ground ֶשלֹא ִיְּתַכֵוין ַלֲעׂשֹות ָּׁחִריץ. .Even if a furrow is formed inadvertently, one need not be concerned בבלי, מועד קטן ט. Babylonian Talmud, Moed Katan 9A .6 ַרִבי יֹוָּׁנָּׁתןֶ בן ַעְּסַמיי Rabbi Yonatan ben Asmai and Rabbi Yehuda, son of converts, studied the ְּוַרִבי ְּיהָּׁודֶה בֵןּגִרים portion dealing with oaths in the study hall of Rabbi Shimon ben Yoḥai. After ָּּׁתנו ָּׁפָּׁרַשת ְּנָּׁדִרֵים בי ,completing their studies, the disciples took leave of their master in the evening ַרִבִי שְּמעֹוֶןבן יֹוַחי but did not yet leave the city. In the morning they went back and took leave of ִאיְּפטורִ מיֵניּה him a second time. He said to them: Did you not already take leave of me ְּבאְּורָּּׁתא ְּלַצְּפָּׁראֲהדור ?yesterday in the evening ְּוָּׁקִא מַפְּטִרִימיֵניּה ֲאַמר ְּלהו ְּוָּׁלאו They said to him: You have taught us, our teacher, that a disciple who takes ִאיַפְּטִריתִו מיַני leave of his teacher and then stays overnight in the same city must take leave ְּבאְּורָּּׁתא …of him an additional time ֲאַמרו ֵליּה ִלַמְּדָּּׁתנו Rabbi Shimon ben Yoḥai said to his son: These two people, Rabbi Yonatan ben ַרֵבינו ַּתְּלִמידֶ שִנְּפָּׁטר ,.Asmai and Rabbi Yehuda, son of converts, are men of noble form [tzura] i.e ֵמַרבֹו ְּוָּׁלְּן באָֹּׁותּהָּׁהִעיר ָּׁצִריְך ִליָּׁפֵטִר מֶמנו ַפַעם wise and learned individuals; go to them so that they will bless you. He went ַאֶחֶרת … and found them deep in discussion, raising apparent contradictions between verses as follows: It is written: “Make level the path of your feet, and let all your ways be established” (Proverbs 4:26), indicating that when one has the אֲמַ ר ֵליּה ִלְּבֵריְּּה בֵני opportunity to perform more than one mitzva, he must evaluate which of them is ָּׁאָּׁדםַ הָּׁללוֲ אָּׁנִשֶים של most important. And elsewhere it is written: “Lest you level out the path of צָּׁורהֵ הִם זיַל ּגֵביהֹון 2 ְּדִלָּׁיבְּרכֲוְך אַזל life,” (Proverbs 5:6), indicating that one must perform each mitzva as the ַאְּשְּכִחיְּנהְּו דָּׁקָּׁא רמו .opportunity arises, without considering its relative importance ְּקָּׁרֵאַי אֲהָּׁדֵדְּי כִתיב ַפֵלַס מְּעַּגַל רְּגֶלָך ְּוׇכל They explained that it is not difficult: Here, in the first verse cited above, it is ְּדָּׁרֶכיָך ִיכֹונו ְּוכִתיב discussing a mitzva that can be done by others, and therefore one must consider אַֹורחַ חִיים ֶפְּןּתַפֵלס what is most worthwhile for him to perform himself and what he will leave to others. There, in the other verse, it is referring to a mitzva that cannot be done לָּׁ ַא קְּשָּׁיָּׁא כאְּן בִמְּצָּׁוה by others, and therefore, one must not consider its relative importance, but rather ֶשֶאְּפָּׁשר ַלֲעׂשָֹּׁותּה ַעל .do it immediately ְּיֵדֲי אֵחִרים ָּׁכאןְּ בִמְּצָּׁוה ֶשִאֶי אְּפָּׁשר ַלֲעׂשָֹּׁותּה ,The two scholars, Rabbi Yonatan ben Asmai and Rabbi Yehuda, son of converts ַעל ְּיֵדֲי אֵחִרים once again sat and raised the following dilemma: In one place it is written in praise of the Torah: “She is more precious than rubies; and all of your desires ֲהַדר ָּׁיְּתִבי ְּוָּׁקִאמְּבֵעי are not to be compared to her” (Proverbs 3:15). One can infer from here that all ְּלהְּו כִתיב ְּיָּׁקָּׁרהִהיא ,.human desires cannot be compared to the Torah, but the desires of Heaven, i.e ִמְּפִניִנים ְּוׇכלֲ חָּׁפֶציָך לֹא mitzvot, can indeed be compared to her. And elsewhere it is written: “For ִיְּשוָּׁו בּהָּׁ הא ֶחְּפֵצי wisdom is better than rubies; and all the things that may be desired are not to שָּׁ ַמִים ִיְּשוָּׁו בּה ְּוכִתיב be compared to it” (Proverbs 8:11), which indicates that even mitzvot cannot be ׇכלֲ חָּׁפִצים לֹא ִיְּשוָּׁובּה .compared to the Torah ַדֲאִפילוֶ חְּפֵצָּׁי שַמִים לֹא ִיְּשוָּׁובּה They resolved this contradiction by stating that here, in the second verse, it is discussing a mitzva that can be done by others.
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