About Rabban Shimon II ben Gamliel
Shimon II ben Gamliel I, שמעון השני בן גמליאל הראשון, was a Tannaist sage and leader of the Jewish people. He succeeded his father Gamliel I as the Nasi of the Sanhedrin after his father's death in 50 CE and just before the destruction of the Second Temple. The traditional view is that he was killed by the Romans as one of the Ten Jewish Martyrs.
He was a direct descendant of King David.
His tomb, located in Kafr Kanna near the Golani Junction in the lower Galilee of northern Israel, has remained an important site for Jewish pilgrims for almost 2,000 years.
- Preceded as Nassi by Gamliel I
- Nassi: 50 - 70??
- Succeeded by Gamliel II
Shimon ben Gamliel II רבן שמעון בן גמליאל was a Tanna of the third generation and president of the Great Sanhedrin. Shimon was a youth in Betar when the Bar Kokhba revolt broke out, but when that fortress was taken by the Romans he managed to escape the massacre (Gittin 58a; Sotah 49b; Bava Kamma 83a; Jer. Ta'anit 24b).
On the restoration of the college at Usha, Shimon was elected its president, this dignity being bestowed upon him not only because he was a descendant of the house of Hillel, but in recognition of his personal worth and influence. His traditional burial location is in Kfar Manda in the Lower Galilee.
There were many children in his family, one-half of whom were instructed in the Torah, and the other half in Greek philosophy (ib.). Shimon himself seems to have been trained in Greek philosophy; this probably accounts for his declaring later that the Scriptures might be written only in the original text and in Greek (Meg. 9b; i. 8; Yer. Meg. 71c).
Shimon appears to have studied natural science as well, for some of his sayings betray a scientific knowledge of the nature of plants and animals, while others concern the anatomy of the human body and the means of avoiding or of curing disease (Ber. 25a, 40a; Shab. 78a, 128b; Yeb. 80b; Ket. 59b, 110b).
It is not known who were his teachers in the Halakah; he transmits sayings of R. Judah bar Ilai (Tosef., Kelim, B. Ḳ. v. 4), of R. Meir (Tosef., B. M. iv. 15; Ket. vi. 10), and of R. Jose bar Ḥalafta (Tosef., Dem. iii. 12; Tos. Ṭoh. xi. 16). The last-named was honored as a teacher by Shimon, who addressed questions to him, and put many of his decisions into practice (Suk. 26a; Tosef., Dem. iii. 14).
During Shimon's patriarchate the Jews were harried by daily persecutions and oppressions. In regard to these Shimon observes: "Our forefathers knew suffering only from a distance, but we have been surrounded by it for so many days, years, and cycles that we are more justified than they in becoming impatient" (Cant. R. iii. 3). "Were we, as of yore, to inscribe upon a memorial scroll our sufferings and our occasional deliverances therefrom, we should not find room for all" (Shab. 13b).
Jewish internal affairs were more firmly organized by Shimon ben Gamaliel, and the patriarchate attained under him a degree of honor previously unknown. While formerly only two persons, the nasi and the ab bet din, presided over the college, Shimon established the additional office of "ḥakam", with authority equal to that of the others, appointing R. Meïr to the new office. In order, however, to distinguish between the dignity of the patriarchal office and that attaching to the offices of the ab bet din and the ḥakam, Shimon issued an order to the effect that the honors formerly bestowed alike upon the nasi and the ab bet din were henceforth to be reserved for the patriarch (nasi), while minor honors were to be accorded the ab bet din and the ḥakam.
By this ruling Shimon incurred the enmity of R. Meïr, the ḥakam, and of R. Nathan, the ab bet din (Hor. 13b). Shimon had made this arrangement, not from personal motives, but in order to increase the authority of the college over which the nasi presided, and to promote due respect for learning. His personal humility is evidenced by his sayings to his son Judah I, as well as by the latter's sayings (B. M., 84b, 85a).
In halakic matters Shimon inclined toward lenient interpretation of the laws, and he avoided adding to the difficulties attending their observance. In many instances in which an act, in itself not forbidden by Biblical law, had later been prohibited merely out of fear that it might lead to transgressions, Shimon declared it permissible, saying that "fear should not be admitted as a factor in a decision" (Shab. 13a, 40b, 147b; Yoma 77b; B. M. 69b; Bek. 24a; Pes. 10b). Of his halakic opinions about 30 relating to the Sabbath regulations and 15 referring to the seventh year "shebi'it") have been preserved, in nearly all of which the liberality of views is evident. He always took into consideration the common usage, and he often maintained that the ultimate decision must follow common tradition (Ket. vi. 4; B. M. vii. 1; B. B. x. 1). The habits of the individual must also be considered (Ta'an. 30a).
In his regulations regarding the legal relations of man and wife he made it an invariable rule to protect the rights and the dignity of the latter in preference to those of the former (Ket. v. 5, vii. 9, xiii. 10). He endeavored to protect the slaves and secure to them certain rights (Giṭ. 12b, 37b, 40b). The weal of the community is more important than the interests and rights of the individual, and the latter must be sacrificed to the former (Ket. 52b; Giṭ. 37b). He especially strove to maintain the authority of the magistrates; according to his opinion the decisions of a court of law must be upheld, even though a slight error has been made; otherwise its dignity would suffer (Ket. xi. 5).
Shimon's decisions are mostly founded on sound common sense and an intimate acquaintance with the subjects treated, and, with three exceptions (B. B. 173b; Giṭ. 74b; Sanh. 31a), his views, as set forth in the Mishnah, have been accepted as valid (Giṭ. 75a). He often cites the conditions of the past, which he learned probably from the traditions of his house, and which are highly important for the knowledge of older customs and habits. He speaks of the earlier festive celebrations in Jerusalem on the Fifteenth of Ab and on the Day of Atonement (Ta'an. iv. 8); of the customs followed there at meals when guests were present (Tosef., Ber. iv. 9 et seq.); of the work on the pools of Siloah (Arakhin 1b); of the nature of the marriage contract (Tosef., Sanh. vii. 1) and the bill of divorce (Tosef., Giṭ. ix. 13).
Several of Shimon's haggadic sayings and decisions also have been preserved.
"Great is peace, for Aaron the priest became famous only because he sought peace" ("pereḳ ha-shalom"; comp. Mal. ii. 6).
"Justice must be accorded to non-Jews as to Jews; the former should have the option of seeking judgment before either a Jewish or a pagan court" (Sifre, Deut. 16 [ed. Friedmann, p. 68b]).
Shimon praised the Samaritans for observing more strictly than did the Israelites such commandments of the Torah as they recognized (Ḳid. 76a). The Scripture is in many places to be understood figuratively and not literally (Sifre, Deut. 25 [ed. Friedmann, p. 70a]). "It is unnecessary to erect monuments to the pious; their sayings will preserve their memories" (Yer. Sheḳ. 47a; Gen. R. lxxxii. 11).
The following were Nesi'im, that is to say presidents of the Sanhedrin.
- Rabban Shimon ben Hillel, about whom very little is known
- Rabban Gamaliel Hazaken (Gamaliel the Elder)
- Rabban Shimon ben Gamliel
- Rabban Yochanan ben Zakai
- Rabban Gamaliel of Yavne
- Rabbi Eleazar ben Azariah, who was Nasi for a short time after Rabban Gamliel was removed from his position
- Rabban Shimon ben Gamliel of Yavne
- Rabbi Judah haNasi (Judah the Nasi), known simply as "Rabbi", who compiled the Mishnah
SIMEON II. (BEN GAMALIEL I.):
President of the Great Sanhedrin at Jerusalem in the last two decades before the destruction of the Temple. Not merely a scholar, but a man of resolution and courage also, he was one of the leaders in the revolt against the Romans. Although he was the chief of the Pharisees during the revolt, he did not hesitate to make common cause with the Sadducean former high priest Anan. Even his adversary Josephus praises him, saying that Simeon was a circumspect and energetic man, who would have carried the revolt to a successful conclusion if his counsel had been consistently followed (Josephus, "Vita," § 38). Simeon b. Gamaliel died before the outbreak was quelled; he is said to have been executed by the Romans (Sem. viii.), though this statement lacks historical support.
Little is known of his activity as a teacher of the Law, though it may be assumed that he followed the liberal interpretations of his grandfather Hillel. He held that no rules and regulations should be imposed upon the people which they were unable to follow (Tosef., Sanh. ii. 13). Once, when poultry was very dear at Jerusalem, so that the women obliged to bring their offering of doves were hardly able to bear the great expense, Simeon issued a decree permitting a woman who ordinarily would be obliged to offer five pairs of doves to offer only one pair; in consequence of this decree the price declined to one-fourth (Ker. i. 7). No other halakot by him have been preserved, although probably many of his halakic sentences are included in those of the "Bet Hillel." His rule of life was: "All my days I have grown up among sages, and I have found that there is nothing better than silence, and that he who talks much gives rise to sin. Not interpretation and study but work is the most virtuous thing" (Abot i. 17).
- Frankel, Hodegetica in Mischnam, pp. 63-64;
- Brüll, Einleitung in die Mischna, i. 55-57;
- Weiss, Dor, i. 190-191;
- Grätz, Gesch. iii. 470.
Simeon ben Gamliel (I) (Hebrew: שמעון בן גמליאל or רשב"ג הראשון, c. 10 BCE - 70 CE) was a Tanna sage and leader of the Jewish people. He succeeded his father Gamliel I as the nasi of the Sanhedrin after his father's death in 50 CE and just before the destruction of the Second Temple. The traditional view is that he was killed by the Romans as one of the Ten Jewish Martyrs. He was a direct descendant of King David and the great-grandson of Hillel the Elder. His tomb, located in Kafr Kanna near the Golani Junction in the lower Galilee of northern Israel, has remained an important site for Jewish pilgrims for almost 2,000 years. http://en.wikipedia.org/wiki/Shimon_ben_Gamliel
Discussion of possibility that this is Simeon who blesses the infant Jesus In Luke 2:25 (if Jesus presumed to be born later): http://firstbaptistchurchlhf.org/110320pm.htm
About Rabban Shimon II ben Gamliel (עברית)
רשימת נשיאי הסנהדרין בתקופת בית שני ואחריה
- יוסי בן יועזר איש צרדה: 170 לפנה"ס - 140 לפנה"ס לערך
- יהושע בן פרחיה: 140 לפנה"ס - 100 לפנה"ס לערך
- יהודה בן טבאי, ויש אומרים שמעון בן שטח: 100 לפנה"ס - 60 לפנה"ס
- שמעיה: 60 לפנה"ס - 30 לפנה"ס
- הלל הזקן: 30 לפנה"ס - 10 לערך
- שמעון (הראשון) בן הלל: 10 - 30 לערך
- רבן גמליאל (הראשון) הזקן: 30 - 50 לערך
- רבן שמעון (השני) בן גמליאל (הראשון) הזקן: 50 - 70 לערך - נהרג במרד הגדול
- רבן יוחנן בן זכאי - שימש כנשיא זמני לאחר המרד הגדול וחורבן בית המקדש
- רבן גמליאל (השני) דיבנה: 80 - 120 לערך. במקביל לו חלק מהזמן - רבי אלעזר בן עזריה
- אינטררגנום בשל היעדר הסכמה בין החכמים על יורשו של רבן גמליאל ובשל מרד בר כוכבא
- רבן שמעון (השלישי) בן גמליאל השני: 140 - 180 לערך
- רבי יהודה הנשיא: 180 - 220 לערך - חותם המשנה
- רבן גמליאל השלישי: 220 - 240 לערך
- רבי יהודה נשיאה הראשון: 240 - 270 לערך
- רבן גמליאל הרביעי: 270 - 300 לערך
- רבי יהודה נשיאה השני: 300 - 330 לערך
- הלל נשיאה: 330 - 365 לערך - תיקן את הלוח העברי
- רבן גמליאל החמישי: 365 - 380 לערך
- רבי יהודה נשיאה השלישי: 380 - 400 לערך
- רבן גמליאל השישי: 400 לערך - 425. הודח בהוראת הקיסרים תאודוסיוס השני והונוריוס, 17 אוקט' 415
Rabban Shimon II ben Gamliel's Timeline
Kafar Kanna, Lower Galilee, Israel