Rabban Shimon ben Gamliel [III]

Third generation of Tannaim. Son of Rabban Gamliel of Yavneh, father of Rabbi Yehudah HaNasi. He and his generation suffered greatly from the Roman governors who ruled over the Land of Israel, and he said: We too cherish suffering, but what can we do, for if we were to write down all the troubles and miracles, we would not suffice! His intention was to say: because they are so constant, we would have to make every day a holiday. [שבת יג:] He is the Rabban Shimon ben Gamliel who decreed that Rabbi Meir's teachings be cited as "others say," and those of Rabbi Natan HaBavli as "some say." His colleagues: Rabbi Meir and Rabbi Natan HaBavli, Rabbi Yehudah, Rabbi Yosi, Rabbi Shimon bar Yochai, Rabbi Elazar, Rabbi Yehoshua ben Korha. His disciples: his son Rabbi, and Rabbi Elazar son of Rabban Shimon bar Yochai.

Self-Sacrifice

Our Rabbis taught: Once, the Roman government issued a decree against Israel that they should not circumcise their sons, and at that time, our holy Rabbi was born.

Rabban Shimon ben Gamliel, his father, said: The Holy One, Blessed be He, commanded us to circumcise our sons, and these wicked ones decreed that we should not circumcise. Shall we annul the decree of the King of Kings, the Holy One, Blessed be He, and uphold the decree of that wicked one! Immediately, Rabban Shimon ben Gamliel arose and circumcised his son.

When the matter was announced to the Hegmon (governor) who was the minister appointed by the Roman Caesar in the city, he immediately sent for Rabban Shimon ben Gamliel!

The Hegmon asked him: Why did you transgress the Caesar's decree and circumcise your son?

Rabban Shimon ben Gamliel replied: So the Holy One, Blessed be He, commanded us.

The Hegmon said to him: I have great respect for you as you are the head of your nation, but it is the Caesar's decree and I cannot exempt you!

Rabban Shimon ben Gamliel asked him: What do you wish to do? The Hegmon said, I wish for us to send the child and his mother to the Caesar, and he will decide what to do! Rabban Shimon ben Gamliel said to him, Do whatever you wish.

Immediately, the Hegmon sent our holy Rabbi and his mother to the Caesar.

They arrived at the guest house, that is, the hotel of Antoninus ben Asveros, and at that time Antoninus was born. The mother of our holy Rabbi entered the presence of Antoninus's mother.

Antoninus's mother asked her: What brings you here?

Our holy Rabbi's mother said to her: Such was the decree that we should not circumcise our sons, and we circumcised my son, and they are bringing us to the Caesar to know what will be done!

Antoninus's mother heard her words and said: If you wish, take my newborn child and give me your child, and go save yourself and your son from the Caesar! Immediately she did as she was told and went to the Caesar.

That Hegmon entered before the Caesar with the mother of Rabbi and said: My lord Caesar, this woman transgressed your decree and circumcised her son. I brought her to you so that you may decide what to do with her and her son!

The Caesar commanded to check if the infant was circumcised and it was found that he was not circumcised. The Caesar became angry with that Hegmon and said to him: Did you come to make a mockery of me!

At that time, the Caesar's great ministers were sitting with him and said to the Caesar: We testify that this woman's son was circumcised, but their God is close to them, and when they call upon and pray for His help, He immediately answers them, as it is said: “Who is like the LORD our God, in all that we call upon Him?” [דברים ד, ז]”

Immediately, the Caesar commanded to kill that Hegmon, canceled the decree, and sent our holy Rabbi and his mother away in peace.

When they returned to Antoninus's house, Antoninus's mother said: Since the Holy One, Blessed be He, performed a miracle for us through me, and for your son through my son, let there be a bond between them forever!

As a reward for that milk Antoninus drank from the mother of our holy Rabbi, he merited to become Caesar himself, served our holy Rabbi, learned Torah from him, and inherited this world and the world to come.

His Greatness

The Sages taught:

• When Rabbi Eliezer died, the scroll of the Torah was hidden.
• When Rabbi Yehoshua died, counsel and thought ceased.
• When Rabbi Akiva died, the arms of Torah ceased, and the springs of wisdom were stopped up.
• When Rabbi Elazar ben Azarya died, the crowns of wisdom ceased, as it is said: “The crown of the wise is their riches, but the folly of fools is folly.” [משלייד, כד]
• When Rabbi Hanina ben Dosa died, men of deed ceased.
• When Abba Yosi ben Katonanta died, the pious ceased. And why was he called Abba Yosi ben Katonanta? Because he was one of the least (miketani) pious.
• When Ben Azzai died, the diligent students ceased.
• When Ben Zoma died, the exegetes ceased.
• When Rabban Shimon ben Gamliel died, the locust (govai) came, and troubles multiplied.
• When Rabbi died, troubles doubled, and humility and fear of sin ceased. [סוטה מט:]

His Humility

When the two great leaders of the generation, Rabban Shimon ben Gamliel and Rabbi Yehoshua ben Korha, were seated, many other Sages were also sitting on the benches of the Beit Midrash. Rabbi Elazar, son of Rabban Shimon bar Yochai, and Rabbi Yehudah HaNasi, son of Rabban Shimon ben Gamliel, sat before them on the ground, and they were raising questions and offering resolutions to the topics being discussed in the Beit Midrash.

The Sages sitting on the benches of the Beit Midrash remarked in wonder: We drink from the Torah of Rabbi Elazar and Rabbi Yehudah, and they are sitting on the ground! They arranged benches for them and seated them upon them.

Rabban Shimon ben Gamliel, Rabbi's father, said to the Sages: I have one fledgling, meaning one chick, among you, and you seek to lose him from me! Rabban Shimon ben Gamliel feared that the evil eye might gain power over him because they were impressed by his wisdom and raised him to sit on the bench! They lowered Rabbi Yehudah back to sit on the ground. Rabbi Yehoshua ben Korha said to the Sages in wonder: Does one who has a father live, and one who does not have a father die! Meaning: Is there no concern for Rabbi Elazar, whose father Rabban Shimon bar Yochai has already passed away, that the evil eye might gain power over him! They also lowered Rabbi Elazar back to sit on the ground.

Rabbi Yehudah's spirit was weakened, and he said: Is he as important as I am that you fear the evil eye for him! Until that day, when Rabbi Yehudah would state a teaching, Rabbi Elazar would assist him and bring proof to his words. From that time, when Rabbi Elazar saw that Rabbi Yehudah did not consider him properly, what did he do! Whenever Rabbi Yehudah began to raise a difficulty, Rabbi Elazar would immediately provide a resolution and say to him, In order to prevent many unsubstantial difficulties, I resolve them for you immediately.

Rabbi Yehudah's spirit was weakened because he saw that Rabbi Elazar was greater than him in Torah.

Rabbi Yehudah came to his father and told him his distress! Rabban Shimon ben Gamliel said to him: My son, do not be grieved, because Rabbi Elazar is a lion son of a lion, and learned much Torah from his father, while you are a lion son of a fox.

Thus said Rabbi Yehudah about his father Rabban Shimon ben Gamliel: There are three humble ones: my father, Benei Beteira, and Yonatan ben Shaul. [ב"מ פד:]

His Sayings

Rabban Gamliel [Rabban Gamliel the Elder, grandson of Hillel the Elder] used to say: Make for yourself a Rabbi, and remove yourself from doubt, and do not overly tithe estimations.

Shimon his son [Rabban Shimon ben Gamliel, one of the Ten Martyrs] says: All my days I grew up among the Sages and found nothing better for the body than silence. And the study is not the main thing, but the deed, and whoever speaks much brings sin. Rabban Shimon ben Gamliel [the one being discussed, grandson of the Rabbi Shimon mentioned in the previous Mishna, father of our holy Rabbi] says: The world stands on three things, meaning: the settlement of mankind endures. On justice, meaning: to acquit the innocent and to convict the guilty. On truth, meaning: that they should not lie to one another.

On peace, meaning: peace between kingdoms and between man and his fellow. As it is said: “Execute the judgment of truth and peace in your gates.” [זכריה ח פרקי אבות פרק א' משניות טז – יח]