One of the five Sages whom Rabbi Akiva taught and who upheld Torah at that time
רַבִּי שִׁמְעוֹן בַּר יוֹחַאי
Rabbi Shimon bar Yochai
Rabbi Shimon bar Yochai is the fourth of the five Sages whom Rabbi Akiva taught and who upheld Torah at that time. Rashi, the main commentary on the Gemara, writes that a plain "Rabbi Shimon" is Rabbi Shimon ben Yochai. A student meets him as the Sage the government sentenced to death, who hid in a cave for twelve years with his son Rabbi Elazar, and as the name behind three rules in the laws of Shabbat.
EraTanna
LandEretz Yisrael
PlaceTekoa
Who he was
Who was Rabbi Shimon bar Yochai?
One of the five who rebuilt Torah
The Gemara in Yevamot tells that Rabbi Akiva had twelve thousand pairs of students and that all of them died in one period. The world was desolate until Rabbi Akiva came to "our Rabbis in the south" and taught it to them. Five names follow. The fourth is Rabbi Shimon, written with no father's name. The Gemara says these five upheld Torah at that time.
Rashi: a plain "Rabbi Shimon" is Rabbi Shimon ben Yochai
A Mishnah in Shevuot quotes a Sage who taught something "in his name", meaning in the name of Rabbi Shimon. Rashi, the main commentary on the Gemara, explains there that a plain "Rabbi Shimon", with no father's name, is Rabbi Shimon ben Yochai. "Bar" and "ben" both mean "son of". Many passages on this page write only "Rabbi Shimon". The page reads them as him because of this rule of Rashi.
וסתם ר"ש הוא ר"ש בן יוחאי
"and a plain Rabbi Shimon is Rabbi Shimon ben Yochai"
The Gemara in Sukkah passes down a saying in his name: "I am able to free the whole world from judgment, from the day I was created until now." He adds that with his son he could do it for all the time since the world was created. This passage writes the son's name as Eliezer, where the Gemara in Shabbat writes Elazar.
In a baraita (a teaching from the time of the Mishnah that was not included in it), a Sage named Issi ben Yehuda gives a short description of ten Sages. About Rabbi Shimon (no father's name is given) he says: he grinds much and brings out little.
The Gemara in Gittin follows Issi ben Yehuda's words with a teaching that explains them: he forgets little, and what he lets out is only the bran, the part of the grain that is thrown away.
A baraita brings two views. Rabbi Yishmael reads the verse "you will gather your grain" to mean: deal with the words of Torah in the way of the world. Rabbi Shimon ben Yochai asks: can it be that a person ploughs in ploughing season, plants in planting season and harvests in harvest season? What will become of Torah? Rather, he says, when Israel does the will of Hashem, their work is done by others. When they do not, they do their work themselves.
תּוֹרָה מַה תְּהֵא עָלֶיהָ
"Torah, what will become of it?"
Speaking: A baraita: first Rabbi Yishmael, then Rabbi Shimon ben Yochai. The quoted words are Rabbi Shimon ben Yochai's
Abaye: many did like him and it did not work for them
Right after that baraita the Gemara brings a comment of Abaye. Many did like Rabbi Yishmael and it worked out for them. Many did like Rabbi Shimon ben Yochai and it did not work out for them.
Another statement in his name: the Shema morning and evening
In Menachot, Rabbi Yochanan passes down a statement in the name of Rabbi Shimon ben Yochai about the verse "this Torah shall not leave your mouth": even a person who read only the Shema in the morning and the evening has kept it. The passage goes on to say that this may not be said in front of unlearned people, and that Rava said it is a mitzvah to say it in front of them. The Gemara there does not connect this statement to his words in Berakhot about Torah and work.
learned Torah with him in Tekoa; the passage says only "Rabbi"
Family
Rabbi Elazar
his son, who hid in the cave with him; written Elazar in Shabbat and Eliezer in Sukkah
Family
Rabbi Pinchas ben Yair
his son-in-law, as the Gemara in Shabbat calls him
He asked Rabbi Akiva to teach him in prison
The Gemara in Pesachim lists five instructions that Rabbi Akiva gave Rabbi Shimon ben Yochai when he was held in prison. It opens with a conversation. Rabbi Shimon said, "Rabbi, teach me Torah." Rabbi Akiva said, "I will not teach you." Rabbi Shimon said that if he would not teach him, he would tell his father Yochai, who would hand him over to the government. Rabbi Akiva answered: my son, more than the calf wants to nurse, the cow wants to feed it. Rabbi Shimon said: and who is in danger? Is it not the calf?
אָמַר לוֹ: רַבִּי, לַמְּדֵנִי תּוֹרָה
"He said to him: Rabbi, teach me Torah"
Speaking: A teaching the Gemara quotes; these words are Rabbi Shimon ben Yochai speaking to Rabbi Akiva
The Gemara in Gittin reports that Rabbi Shimon (the passage gives no father's name) told his students to learn his teachings, because they were picked from the best of Rabbi Akiva's teachings. The Hebrew word he uses means "my measures".
In a baraita (a teaching from the time of the Mishnah that was not included in it), Rabbi Yehuda HaNasi, who is called simply "Rabbi", says that he and his friends learned Torah with Rabbi Shimon in a place called Tekoa. The passage gives no father's name for Rabbi Shimon. Rabbi brings it up to report how they carried oil and a towel to the spring where they washed.
His son Rabbi Elazar hid with him in the cave. When they came out the second time, the Gemara says that whatever Rabbi Elazar damaged, Rabbi Shimon healed, and he told his son that the two of them were enough for the world.
The Gemara calls Rabbi Pinchas ben Yair his son-in-law. When he heard that Rabbi Shimon had left the cave, he went out to meet him and cried when he saw how cracked his skin was. Rabbi Shimon answered that Rabbi Pinchas was fortunate to see him this way. The Gemara explains: before the cave, Rabbi Shimon would ask a question and Rabbi Pinchas would give twelve answers. Afterwards, Rabbi Pinchas would ask and Rabbi Shimon would give twenty-four.
Each story is told from one book, named under the quote.
What he said about "this nation"
Rabbi Yehuda, Rabbi Yosei and Rabbi Shimon were sitting together. A few words later the story calls the third man Rabbi Shimon ben Yochai. Rabbi Yehuda praised "this nation" for building markets, bridges and bathhouses. Rabbi Yosei said nothing. Rabbi Shimon ben Yochai answered that everything they built, they built only for their own needs, for example bridges so they could collect tolls. A man named Yehuda ben Gerim repeated the conversation, and it was heard by the government. They said: Yehuda, who praised, will be raised up. Yosei, who was silent, will be exiled to Tzippori. Shimon, who condemned, will be killed.
He and his son hid, first in the study hall, where his wife brought them bread and a jug of water every day. When the decree grew harsher, he told his son he was afraid she would be tormented and would reveal them, and they went and hid in a cave. The Gemara says a miracle happened: a carob tree and a spring of water were created for them. They sat in sand up to their necks and learned all day, and put on their clothes only to pray, so the clothes would not wear out. They stayed twelve years. Then Eliyahu the prophet stood at the opening of the cave and said: who will tell bar Yochai that the Caesar has died and his decree is cancelled?
When they came out they saw people ploughing and planting. They said: these people leave eternal life and busy themselves with the life of the moment. Every place they looked at was burned at once. A voice from Heaven said to them, "Did you come out to destroy My world? Go back to your cave!" They went back for twelve more months, until a voice from Heaven told them to come out.
Just before Shabbat they saw an old man running with two bundles of myrtle, a sweet-smelling plant. They asked what the bundles were for. He said they were to honor Shabbat: one for the word "Remember" and one for the word "Keep", the two ways the Torah commands Shabbat. Rabbi Shimon said to his son, "See how dear the commandments are to Israel," and their minds were put at ease.
Every item says who is making the claim: the Gemara itself, a classical commentator, or a modern writer.
The Gemara says
He rules by the reason of the verse
The Torah says not to take a widow's garment as a pledge for a loan. A baraita brings two views. Rabbi Yehuda says this covers every widow, rich or poor. Rabbi Shimon says a rich widow's garment may be taken and a poor widow's may not. The Gemara explains his words: because you take her pledge you must return it to her, and that gives her a bad name among her neighbors. From this the Gemara concludes, as part of its question on the Mishnah about the king: Rabbi Shimon expounds the reason of the verse ("darish ta'ama d'kra") and Rabbi Yehuda does not.
וְרַבִּי שִׁמְעוֹן דָּרֵישׁ טַעְמָא דִּקְרָא
"and Rabbi Shimon expounds the reason of the verse"
Speaking: The Gemara, inside its question on the Mishnah, drawing a conclusion from a baraita about the widow
The king's wives: the Gemara asks if the picture is reversed
The Torah says a king may not have many wives. In the Mishnah, Rabbi Yehuda says he may have many as long as they do not turn his heart away, and Rabbi Shimon says he may not marry even one who turns his heart away. The Gemara asks: does this mean Rabbi Yehuda expounds the reason of the verse and Rabbi Shimon does not? But we heard the opposite about them! The Gemara goes on to answer the question (see the next item).
The Gemara says what Rabbi Shimon would answer. Since in general we do expound the reason of a verse, the Torah could have written only "he shall not have many wives", and we would have said the reason ourselves: so that his heart will not turn away. Why then did it write the reason? To teach that he may not marry even one woman who turns his heart away.
מִכְּדִי בְּעָלְמָא דָּרְשִׁינַן טַעְמָא דִּקְרָא
"Since in general we do expound the reason of the verse"
Speaking: The Gemara, saying what Rabbi Shimon would answer
The Gemara in Beitzah, working out whose view a Mishnah follows, says it cannot be Rabbi Shimon, because he said that something a person does not intend is allowed ("davar she'eino mitkaven"). It quotes his words: a person may drag a bed, a chair or a bench, as long as he does not intend to make a groove.
The Gemara in Shabbat sets him against Rabbi Yehuda on a second rule, called "melacha she'eina tzricha l'gufah", work that is not needed for itself. Rabbi Yehuda says a person who does such work is liable for it. Rabbi Shimon says he is exempt. The Gemara here does not define the term. It says only "exempt", and it does not say that the act is allowed.
Muktzeh means things a person has set aside from use, which may not be used or moved on Shabbat or a festival. A baraita says that wood may not be taken from a sukkah (a hut), only from what is next to it, and Rabbi Shimon allows it. Rav Nachman bar Yitzchak explains that the sukkah had fallen down, and that Rabbi Shimon "follows his own reasoning, that he does not hold of muktzeh". He brings a baraita about the oil left over in a lamp: it is forbidden, and Rabbi Shimon allows it. The Gemara then asks if the two cases are alike: a person sits and waits for his lamp to go out, but does a person sit and wait for his sukkah to fall? Rav Nachman bar Yitzchak answers that the sukkah was a shaky one, which the owner had in mind since the day before.
The Gemara in Shabbat says that even Rabbi Shimon agrees about one kind of muktzeh: a thing set aside because of a money loss. It brings a Mishnah that all tools may be moved on Shabbat except a large saw and the blade of a plough.
Right after the rules in Eruvin, Rav Mesharshiya says that they do not hold. The Gemara looks for his proof. The first case it tries is a Mishnah where Rav ruled like Rabbi Shimon, and the one who disagrees with him there is Rabbi Yehuda. The Gemara does not accept that case as proof and goes on to try others.
לֵיתַנְהוּ לְהָנֵי כְּלָלֵי
"These rules do not hold"
Speaking: Rav Mesharshiya, followed by the Gemara's search for his source
After testing several cases, the Gemara restates what Rav Mesharshiya meant: these rules are not accepted by everyone, because Rav does not hold of them.
These are general rules. The Gemara itself lists exceptions.
The Gemara says
A rule: against Rabbi Yehuda, the law follows Rabbi Yehuda
The Gemara in Eruvin brings rules for deciding between certain Sages. Rav Asi quotes Rabbi Abba in the name of Rabbi Yochanan: when Rabbi Yehuda and Rabbi Shimon disagree, the law follows Rabbi Yehuda. Rav Asi learns from this that the law also follows Rabbi Yosei against Rabbi Shimon. The Gemara does not leave these rules unchallenged (see the next two items).
Rav Acha and Ravina: in Shabbat the law follows him
Rav Acha and Ravina both say that in the laws of Shabbat the law follows Rabbi Shimon. They disagree only about the exception. One says the law follows him in all of Shabbat except muktzeh because of disgust, and the example is an old lamp. The other says the law follows him there too, and the exception is a lamp that was lit on that very Shabbat.
Rabban Shimon ben Gamliel. a different person, called "Rabban" and named with his father
Rabbi Shimon ben Elazar. a different Sage, named with his father; he is quoted in the same discussion in Shabbat as the rule about work not needed for itself
Rabbi Shimon son of Rabbi. the son of Rabbi Yehuda HaNasi; he speaks on the same page of Gittin as Issi ben Yehuda's list
Rabbi Shimon ben Nezira. named in Shabbat just before the story of the cave; a different person
Rabbi Shimon ben Lakish (Reish Lakish). a different Sage, named with his father or by his short name
Rabbi Elazar ben Shamua. the fifth of the five students in Yevamot; not Rabbi Shimon's son Rabbi Elazar
Honest limits
What the sources do not tell us
The passages on this page do not give the year he was born or the year he died.
The Gemara in Shabbat does not name the place of the cave.
The Gemara in Shabbat does not give his wife's name. It says only that she brought bread and water to the study hall where he first hid.
His son's name is written Elazar in Shabbat and Eliezer in Sukkah.
The passages opened for this page do not state one bottom line for disputes between him and Rabbi Yehuda. They bring a rule, Rav Mesharshiya's objection to it, and separate rulings for the laws of Shabbat.
Jewish tradition attributes the Zohar, the main book of Kabbalah, to him. This page covers only what the Mishnah and Gemara say about him.
Last checked 2026-10-11. Found a mistake? Tell us.
Every Hebrew and Aramaic quote on this page was checked by script against the passage it cites.
The texts come from Sefaria: the Talmud Bavli is
the William Davidson Edition (Koren Publishers, vowels by Dicta, CC BY-NC), and the Mishnah is the
Torat Emet edition. English translations and explanations are Torah Tech originals, and any
mistakes are ours.
This page is for learning. It is not a halachic ruling.
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