Rabbi Shim’on son of Yoḥai! Oy for the Generation that will be Orphaned without You!
“Our Rabbis taught: When our Rabbis entered the vineyard at Yavneh, they said, ‘Torah is destined to be forgotten in Israel, as is said: Look, days are coming, said YHWH, when I will let loose famine in the land, not famine for bread and not thirst for water but for hearing the words of YHWH (Amos 8:10). And it is written: And they shall wander from sea to sea, and from the north to the east they shall roam to seek YHWH’s word, but they shall not find it (ibid., 11).’ … Rabbi Shim’on son of Yoḥai said, ‘Perish the thought that Torah will be forgotten in Israel, as is said: But it shall not be forgotten in the mouth of his seed (Deuteronomy 31:21)” (BT Shabbat 138b).
“כִּי לֹא תִשָּׁכַח מִפִּי זַרְעו But it shall not be forgotten in the mouth of his seed—יוֹחַאי (Yoḥai)….
עִיר וְקַדִּישׁ מִן שְׁמַיָּא נָחִת A holy emissary came down from the heavens (Daniel 4:10)—שִׁמְעוֹן (Shim’on)” (Rabbi Naḥman of Bratslav, Liqqutei Moharan, Lekhu Ḥazu, cf. BT Bava Batra 21a; Zohar 2:149b; 3:58a).
“It was said that Rabbi Akiva had twelve thousand pairs of disciples, from Gevat to Antipatris; and all of them died at the same time because they did not honor each other. The world remained desolate until Rabbi Akiva came to our Rabbis in the South and taught them. These were Rabbi Me’ir, Rabbi Yehudah, Rabbi Yose, Rabbi Shim’on [son of Yoḥai] and Rabbi El’azar son of Shammu’a; and it was they who upheld Torah at that time” (BT Yevamot 62b).
“Whoever separates from Torah is like one who separates from life, and one who separates from Rabbi Shim’on is as if he separates from all…. Woe to the generation from which Rabbi Shim’on departs! For when we are in the presence of Rabbi Shim’on, springs of the heart are open in every direction and all is revealed, but when we separate from him we know nothing and all springs are stopped. Rabbi Ḥizkiyah said,‘Corresponding to what is written: He held back some of the spirit that was upon him and put it upon the seventy men, the elders (Numbers 11:25)—like a lamp from which many lamps are lit, while retaining its vitality. Similarly, Rabbi Shim’on son of Yoḥai, Master of Lamps, illumines all, yet light does not depart from him and he retains vitality’” (Zohar 2:86b).
“Rabbi Ḥiyya prostrated himself on the ground, kissing the dust and weeping. He cried out, ‘Dust, dust, how stubborn you are, how impudent! All delights of the eye decay in you. All pillars of light in the world you consume and pulverize. How insolent you are! The Holy Lamp who has illumined the world, majestic ruler, prince, whose merit sustains the world, decays in you. O Rabbi Shim’on, radiance of the lamp, radiance of the worlds, you decompose in the dust, yet you subsist and guide the world!’
For a moment he was shocked, and then exclaimed, ‘Dust, dust, do not boast! The pillars of the world will not be surrendered to you. Rabbi Shim’on has not decayed in you! [since the bodies of the righteous do not decay, see BT Bava Metsi’a 84b]” (Zohar 1:4b, cf. ibid. 3:70a–71b).
“Wherever son of Yoḥai is found, his companions are there with him, awakened by him, and learning from him” (Zohar Ḥadash 60a).
“The name of Messiah was contemplated [before the creation of the world], as is written, As long as the sun may his name bear seed (Psalms 72:17)” (Bereshit Rabbah 1:4).
“בְּרֵאשִׁית (Bereshit), In the beginning (Genesis 1:1)—an acronym: א״ת רשב״י (or torat Rashbi), the light of Rabbi Shim’on son of Yoḥai’s teaching” (Rabbi Naftali Bacharach, Emeq ha-Melekh 63a, cf. Yehudah Leibes, Studies in the Zohar, p. 239–40, n. 68).
“The blessed Holy One has engraved the image of Rabbi Shim’on high above, and his voice ascends on high and is adorned with a holy crown, until the blessed Holy One is crowned with him in all worlds, glorying in him. Of him is written He said to me, ‘You are My servant, Israel, in whom I glory (Isaiah 49:3)….
It has been taught: Before coming to the world, all the righteous of the world are arrayed with their names. And ever since the day that the blessed Holy One created the world, Rabbi Shim’on son of Yoḥai had been poised before the blessed Holy One and present with Him. Happy is his share above and below! Of him is written Your father and your mother will rejoice (Proverbs 23:25)—your father is the blessed Holy One; and your mother is Assembly of Israel” (Zohar 3:61b).
“If the Torah had not been given on Mount Sinai, but instead the blessed Holy One had said, ‘Here, the son of Yoḥai is My Torah and My secrets!’ it would have sufficed for the world. Woe when you depart from the world! Who will illumine lamps of Torah? All will darken from that day on. For until King Messiah comes, there will be no generation such as this one, in whose midst Rabbi Shim’on dwells!” (Zohar 3:241b).
“Rabbi Ḥizkiyah said in the name of Rabbi Yirmeyah: Rabbi Shim’on son of Yoḥai said, ‘I am able to exempt the whole world from judgment from the day that I was born until now, and were El’azar, my son, to be [reckoned] with me from the day of the creation of the world to the present time, and were Jotham son of Uzziah with us, from the creation of the world to its final end’” (BT Sukkah 45b).
“Rabbi Ḥizkiyah said in Rabbi Yirmeyah’s name: Rabbi Shim’on son of Yoḥai said: If Abraham is willing, he can effectively intercede for [all generations] from his days until mine, while I can intercede for [all generations] from my time until the advent of Messiah. While if he is not willing, let Ahijah the Shilonite unite with me, and we can intercede for all from the days of Abraham until those of Messiah. Rabbi Ḥizkiyah said in Rabbi Yirmeyah’s name: Rabbi Shim’on son of Yoḥai said: The world possesses not less than thirty men as righteous as Abraham. If there are thirty, my son and I are two of them; if ten, my son and I are two of them; if five, my son and I are two of them; if two, they are my son and I; if there is but one, it is I” (Bereshit Rabbah 35:2, cf. JT Berakhot 9:2, 13d; BT Sanhedrin 97b; Pesiqta de-Rav Kahana 11:5).
“Rabbi Shim’on said, ‘When I am among those Companions of Babylonia, they gather around me and learn subjects openly, and then insert them beneath an impregnable seal of iron, shut tight on all sides. How often have I described to them the pathways of the garden of the Holy King and the supernal pathways! How often have I taught them all those rungs of the righteous in that world! They are called stammerers, like one who stammers with his mouth. But I judge them favorably because they are frightened, for holy air and holy spirit have been withdrawn from them and they suck air and spirit of an alien domain [cf. BT Bava Batra 158b]. Furthermore, a rainbow appears above them and they are unworthy; but to their benefit, I am present in the world, I am the sign of the world, for in my lifetime the world does not dwell in suffering and is not punished by judgment above. After me there will not rise a generation like this one. The world is destined to lack anyone who can protect it, and all kinds of impudent faces will haunt above and below—above, on account of sins of those below and their impudence” (Zohar 1:224b–225a, cf. BT Sotah 49b).
“A band of outlaws cannot abide in the world, for Rabbi Shim’on son of Yoḥai has nullified them. Happy are you, Rabbi Shim’on son of Yoḥai, for your Master delights in your glory above all inhabitants of the world! Of Moses is written Moses implored [the presence of YHWH his God] (Exodus 32:21)—implying that he was seized with gout. Whereas you, Rabbi Shim’on, decree and the blessed Holy One fulfills; He decrees and you abolish!” (Zohar 3:15a, cf. BT Mo’ed Qatan 16b).
“Rabbi Shim’on said, ‘All lamps—you Companions, who are in this holy ring—I call the highest heaven and the highest holy earth as witness that I see now what no human has seen since the day that Moses ascended Mount Sinai the second time. I see my face shining like the light of the powerful sun that is destined to radiate healing for the world, as is written: For you who revere My name the sun of righteousness will shine, with healing in its wings (Malachi 3:20). Furthermore, I know that my face is shining, where as Moses did not know or see, as is written: Moses did not know that the skin of his face was radiant (Exodus 34:29)” (Zohar 3:132b, Idra Rabba, cf. BT Bava Batra 12a).
“Now, why is [Rabbi Yehudah son of Rabbi Ila’i] called the first speaker on all occasions? For Rabbi Yehudah, Rabbi Yose, and Rabbi Shim’on were sitting, and Yehudah son of converts, was sitting near them. Rabbi Yehudah opened, saying, ‘How fine are the works of this people! They have made streets, they have built bridges, they have erected baths.’ Rabbi Yose was silent. Rabbi Shim’on son of Yoḥai answered and said, ‘All that they made they made for themselves; they built marketplaces, to set prostitutes in them; baths, to rejuvenate themselves; bridges, to levy tolls for them [cf. BT Bava Batra 10b].’ Now, Yehudah son of converts went and related their talk, which reached the government. They decreed: Yehudah, who exalted [us], shall be exalted, Yose, who was silent, shall be exiled to Sepphoris; Shim’on, who denounced, let him be executed.
He and his son went and hid themselves in the house of study, [and] his wife brought him bread and a mug of water and they dined. [But] when the decree became more severe he said to his son, ‘Women are of unstable temperament: she may be tortured and expose us.’ So they went and hid in a cave [cf. 1 Kings 19]. A miracle occurred and a carob-tree and a spring of water were created for them. They would strip their garments and sit up to their necks in sand. The whole day they studied; when it was time for prayers they robed, covered themselves, prayed, and then removed their garments again, so that they should not wear out. Thus they dwelt twelve years in the cave. Then Elijah came and stood at the opening to the cave and said, ‘Who will inform the son of Yoḥai that the Caesar is dead and his decree annulled?’ So they emerged.
Seeing men ploughing and sowing, they exclaimed, ‘They forsake life eternal and engage in needs of the hour!’ [cf. BT Berakhot 35b]. Every place they gazed upon was immediately burnt up. A heavenly echo came forth and cried out, ‘Have you emerged to destroy My world? Return to your cave!’ So they returned and dwelt there twelve months, saying, ‘The punishment of the wicked in Hell is [limited to] twelve months.’ An echo then issued, saying, ‘Go out from your cave!’ They emerged, and wherever Rabbi El’azar wounded, Rabbi Shim’on healed. He said to him, ‘My son! You and I are sufficient for the world’ [cf. Zohar 3:144b (IR): ‘They rose (from the great assembly), and no place they looked at failed to exude fragrance. Rabbi Shim’on said, ‘From this you can infer that the world is blessed because of us’].
On the eve of the Sabbath before sunset they saw an old man holding two sprigs of myrtle and running at twilight. They asked him, ‘What are these for?’ ‘They are in honor of the Sabbath,’ he replied. ‘Isn’t one enough for you?’ ‘One [is] for Remember [the Sabbath day] (Exodus 20:8), and one for Keep [the Sabbath day] (Deuteronomy 5:12). He said to his son, ‘See how precious the mitsvot are to Israel.’ There minds were set at ease.
Rabbi Pinḥas son of Ya’ir his son-in-law heard and went out to meet him. He took him into the baths and massaged his flesh. Seeing the clefts in his body he wept and the tears streamed from his eyes. ‘Woe to me that I see you in such a state!’ he cried out. He said, ‘Happy are you that you see me so, for if you did not see me in such a state you would not find me so [learned. See the similar expression by Naḥum of Gamzu, see BT Ta’anit 21a]. For originally, when Rabbi Shim’on son of Yoḥai raised a difficulty, Rabbi Pinḥas son of Ya’ir would give him thirteen answers, whereas subsequently when Rabbi Pinḥas son of Ya’ir raised a difficulty, Rabbi Shim’on son of Yoḥai would give him twenty-four answers. He said, ‘Since a miracle has occurred let me go and amend something, for it is written, and Jacob came in שָׁלֵם (shalem), peace [(lit., whole) to the town of Shechem] (Genesis 33:18).’ Rav interpreted: whole in his body, whole financially, and whole in his learning. [וַיִּחַן (Va-yiḥan), and he camped, before the town (ibid.)—read instead:] And he was חַנוּן (ḥanoon), gracious, to the town. Rav said: He instituted coinage for them. Shemu’el said: He instituted markets for them; Rabbi Yoḥanan said: He instituted baths for them. [Rabbi Shim’on asked:] Is there anything to fix?” (BT Shabbat 33b).
“Rabbi Pinḥas used to frequent Rabbi Reḥumai by the shore of Lake Ginnosar [the Sea of Galilee, Lake Kinneret]. He was distinguished, advanced in years, and his eyes had transcended seeing. He said to Rabbi Pinḥas, ‘Truly I have heard that our Companion Yoḥai has a pearl, a precious stone. I gazed at the light of that pearl, issuing like the radiance of the sun from its sheath, illumining the entire world [alluding to Rabbi Shim’on’s emergence from the cave]. That light extends from heaven to earth, illumining the entire world until the Ancient of Days comes and sits fittingly upon the throne. That light is contained totally in your house [since according to the Zohar, Rabbi Shim’on is married to the daughter of Rabbi Pinḥas and thus contained in his house], and from the light contained in your house emanates a fine, threadlike ray, radiating, illumining the entire world [namely Rabbi El’azar son of Rabbi Shim’on]. Happy is your share! Go, my son, go out after that pearl illuminating the world, for the time is ripe.’
He left him and was about to board a boat along with two other men, when he saw two birds come flying over the lake. He shouted to them, ‘Birds, birds, flying over the lake! Have you seen the site of the son of Yoḥai?’ He paused a while, and then said, ‘Birds, birds, go and bring me a reply!’ They flew off.
They embarked, setting off across the lake. Before he had disembarked, those birds returned, and in the mouth of one of them was a note on which was written: ‘The son of Yoḥai has emerged from the cave along with his son Rabbi El’azar.’ He went to him and found him transfigured, his body full of moldy sores. He wept together with him and said, ‘Alas, that I see you so!’ He replied, ‘Happy is my share that you see me so, for had you not seen me so, I would not be so” (Zohar 1:11a–b, cf. ZḤ 59c–60a).
“Our Rabbis have taught: Once Rabbi Yoḥanan was travelling to see Rabbi Shim’on, and Rabbi Yose was walking with him. Rabbi Yose asked him, ‘Where are you going?’ He replied, ‘To see Rabbi Shim’on.’ He said, ‘You are going to see your master of dissension?!’ He replied, ‘Conclude from this that Rabbi Shim’on dissents for the sake of heaven! Since it is so, the love of my heart abides with him’ [cf. M Avot 5:17]” (Zohar Ḥadash 10a–b [MhN]).
“Rabbi Ḥiyya and Rabbi Yose came and prostrated themselves before [Rabbi Shim’on] and kissed his hands. They wept and said ‘Higher and lower engravings raise their heads because of you! The blessed Holy One made Jerusalem below corresponding to the pattern above. Rabbi Shim’on son of Yoḥai made the walls of the city and its gates! Whoever enters does not enter until the gates are opened. Whoever ascends does not ascend until the steps of the walls are firm. It is written: All your males shall appear in the presence of the Lord YHWH (Exodus 34:23)—this is Rabbi Shim’on son of Yoḥai! For whoever is male of males must appear before him’” (Zohar 2:38a).
“Rabbi Yehoshu’a son of Levi met Elijah at the opening of the cave of Rabbi Shim’on son of Yoḥai. He asked him: ‘Have I a portion in the world to come?’ He said, ‘If this lord desires.’ Rabbi Yehoshu’a son of Levi said, ‘I saw two, but heard the voice of a third [the Shekhinah (Rashi)].’ He then asked him, ‘When will the Messiah come?’—‘Go and ask him himself,’ was his reply. ‘Where is he sitting?’—‘At the portal of the city [of Rome (Gra)].’ And by what sign may I recognize him?’—‘He is sitting among the ill, poor, and suffering: everyone of them untie all at once and rebandage them together, whereas he unties and rebandages each separately [before treating the next], thinking, should I be wanted, I must not be delayed [by having to bandage a number of sores].’ So he went to him and greeted him, saying, ‘Peace be upon you, Rabbi and Teacher.’ ‘Peace be upon you son of Levi,’ he replied. ‘When will you come Master?’ he asked, ‘Today,’ was his answer. On his returning to Elijah, he asked, ‘What did he say to you?’—‘Peace be upon you son of Levi,’ he answered. Thereupon he [Elijah] observed, ‘He thereby assured you and your father of [a portion in] the world to come.’ ‘He spoke a lie to me, saying that he would come today, but has not.’ He [Elijah] answered him, ‘This is what he said to you, Today, if you would only heed His voice!’ (Psalms 95:7)” (BT Sanhedrin 98a).
“Even children in the generation of Rabbi Shim’on are worthy of wisdom! Happy are you, Rabbi Shim’on! Woe to the generation from whom you depart!” (Zohar 1:93a).
“Come and enter! Gather for the wedding celebration of Rabbi Shim’on. He shall enter into peace; they shall rest upon their couches (Isaiah 57:2). As he entered the cave [of his burial site], they heard a voice inside: ‘This is the man who shook the earth, who made kingdoms tremble. How many open mouths of accusation in heaven subside today because of you! This is Rabbi Shim’on son of Yoḥai, in whom his Lord glories every day. Happy is his share above and below! How many supernal treasures are preserved for him! Of him is said As for you, go on till the end, and you will rest, and arise for your destiny at the end of days (Daniel 12:13)'” (Zohar 3:296b, Idra Zuta).
“Because [the people of] Israel are destined to taste of this Tree of Life, namely this סֵפֶר הַזֹּהַר (Sefer ha-Zohar), Book of Radiance, they will thereby come forth from exile through [divine] compassion” (Zohar 3:124b, Ra’aya Meheimna Naso).