Simeon

Biblical Figures

Simeon was the second son of Jacob and Leah. After his sister was kidnapped and raped by Shechem, he and his brother Levi went on a rampage against their city. Because of his rash actions, he was cursed by his father so that his descendants would be scattered. He was the founder of the Tribe of Simeon.

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The Curse of Simeon and Levi

TANAKH

Jacob's curse on Simeon and Levi highlights the severe consequences of unchecked anger and violence. In the book of Genesis, Jacob condemns his sons Simeon and Levi for their violent actions and foretells their future dispersion among the tribes of Israel.

Simeon and Levi are a pair;
Their weapons are tools of lawlessness.
Let not my person be included in their council,
Let not my being be counted in their assembly.
For when angry they slay a man,
And when pleased they maim an ox.
Cursed be their anger so fierce,
And their wrath so relentless.
I will divide them in Jacob,
Scatter them in Israel.

Genesis 49:5-7

Joseph's Grudge Against Simeon

MIDRASH

According to the midrash, Joseph harbored a personal grudge against Simeon for his role in Joseph's sale and strategically detained him to prevent potential destruction of Egypt by the brothers. Louis Ginzberg's early 20th-century work, Legends of the Jews, offers a rich narrative expansion on biblical events, reflecting traditional Jewish interpretations.

Joseph decided to keep Simon as hostage in Egypt, for he had been one of the two--Levi was the other--to advise that Joseph be put to death, and only the intercession of Reuben and Judah had saved him. He did not detain Levi, too, for he feared, if both remained behind together, Egypt might suffer the same fate at their hands as the city of Shechem. Also, he preferred Simon to Levi, because Simon was not a favorite among the sons of Jacob, and they would not resist his detention in Egypt too violently, while they might annihilate Egypt, as aforetime Shechem, if they were deprived of Levi…

Legends of the Jews 2:1:221

The Cyclical Conflict of Levi and Simeon

COMMENTARY

The cyclical conflict between the tribes of Levi and Simeon, culminating in the zealotry of Pinchas against Zimri, brings the narrative full circle from the original story at Shechem. Rabbi Francis Nataf's analysis delves into the historical and textual dynamics between these tribes, offering a fresh perspective on their enduring tensions.

Given this background, the zealotry of the tribe of Levi, as embodied by Pinchas, against the tribe of Shimon, represented by Zimri (and perhaps Shimon against Levi as well), serves as a perfect denouement of the original story at Shechem. What unfolds is nothing less than a confrontation on the original issue that brought the two brothers together to begin with.

Redeeming Relevance; Numbers, CHAPTER 7 Shimon and Levi; The Brothers Divided 15

The Scattered Tribes

COMMENTARY

The scattering and disunity of certain tribes are key to understanding their unique roles and challenges within the larger narrative of Israel. Ibn Ezra’s commentary on Genesis 49 provides a detailed analysis of Jacob’s prophetic blessings, explaining the future dispersion of these tribes.

AND THEIR WRATH. A repetition in different words of their anger. The same is true with I will divide them and And scatter them. The meaning of I will divide them in Jacob, And scatter them in Israel is, Simeon and Levi deserve to be separated and disunited. And so it was. For we find that the lot of the tribe of Simeon fell within the inheritance of the tribe of Judah. Simeon was thus under Judah’s dominion. Furthermore, its cities were discontiguous and scattered throughout the boundary of Judah…

Ibn Ezra on Genesis 49:7:2

The Moral Dilemma of Jacob's Sons

MIDRASH

The dialogue between Jacob and his sons reveals the complex moral and communal implications of their actions against Shechem. The early medieval midrash, Bereshit Rabbah, delves into the aftermath of the incident involving Dinah, exploring themes of justice, honor, and the consequences of violence.

“Jacob said to Simeon and Levi: You have troubled me, to render me loathsome to the inhabitants of the land, the Canaanites and the Perizites, and I am few in number; they will mobilize against me and smite me, and I and my household will be destroyed” (Genesis 34:30).
“They said: Shall he render our sister as a harlot?” (Genesis 34:31).
“Jacob said to Simeon and Levi: You have troubled me” – the Rabbis said: [Jacob said:] ‘The barrel was clear, and you rendered it murky. There is a tradition of the Canaanites, that they are destined to fall into my hands…

Bereshit Rabbah 80:12

The Ethics of Simeon and Levi's Actions at Shechem

HALAKHAH

The actions of Simeon and Levi at Shechem raise complex ethical and legal questions that resonate with contemporary issues. Rabbi Chaim Jachter's analysis in Gray Matter delves into the violent response of Simeon and Levi to the kidnapping and rape of their sister, Dina, and the subsequent rampage against the city of Shechem.

Shimon and Levi at Shechem The point of departure for the discussion of this issue is Shimon and Levi’s action at Shechem, recorded in the thirty fourth chapter of Sefer Bereishit. Subsequent to the kidnap and rape of Dinah, Shimon and Levi attacked Shechem and killed not only the rapist (Shechem) and the town leader (Chamor), but also all of the males of Shechem who had a brit milah. We shall survey the three primary views: the respective approaches of the Rambam, the Ramban and the Maharal.

Gray Matter III, Israel, Halachic Perspectives on Civilian Casualties 7-8

Simeon's Captivity and the Path to Reconciliation

COMMENTARY

Simeon's captivity by Joseph in Egypt is a crucial part of Joseph's strategy to test his brothers and seek reconciliation. Tamar Weissman, in the contemporary work Tribal Lands, examines the connections between the individual natures of the sons of Jacob and the territories in the Land of Israel that each of the twelve tribes later called its own.

When Jacob’s sons descended to Egypt seeking relief from the famine raging through Canaan, they were directed to the vizier – who was none other than their brother Joseph (whom they did not recognize). Joseph sought a comprehensive rapprochement with his brethren, and devised an elaborate ruse to prolong their interaction with him. He accused them of spying. He then held Simeon captive until the brothers could prove the veracity of their tale by demonstrating that they indeed had a younger brother. They were to bring Benjamin down to Egypt, and only then would Joseph release Simeon.

Tribal Lands, Chapter 3; Shimon 22

The Unblessed Tribe

COMMENTARY

Moses did not bless the tribe of Simeon due to their continued sins, unlike the tribe of Levi, which repented and performed righteous acts. The Tze'enah Ure'enah, a 16th-century Yiddish commentary, explains the blessings Moses gave to the tribes of Israel in Deuteronomy.

Ibn Shuaib writes. Moses did not bless Simeon, because Jacob was angry with Simeon in [the portion] “Jacob lived” [Genesis, 47:28]. Even though Jacob was also angry with Levi, but in any event Levi repented and taught Torah. The tribe of Levi did much good at the incident of the Golden Calf. They risked their necks and killed those who had worshiped the Golden Calf. Again, when the Israelites engaged in illicit sex with the daughters of Moab, the chieftain of Simeon engaged in illicit sex with the daughter of the king…

Tze'enah Ure'enah, V'Zot HaBerachah 21

The Unyielding Strength of Simeon

MIDRASH

The midrashic telling of Simeon's immense physical strength and his resistance to being bound, even by Joseph's powerful men, make his story captivating and inspiring. The Sefer HaYashar, a medieval midrashic text, provides additional dialogue and details to the biblical narrative of Joseph and his brothers, enriching the story with deeper insights.

And Joseph called unto the warriors, and seventy of the most powerful men among them ‎appeared before him with drawn swords in their hand. And the sons of Jacob were terrified ‎before them, and Joseph said unto them: Seize ye upon this man, and confine him in the ‎prison house until his brothers shall return unto him. And Joseph’s men hastened, and all of ‎them seized Simeon to bind him. And Simeon shouted at them a bitter and terrible shouting, ‎and his voice was heard to a great distance, and all the powerful men of Joseph became ‎terrified at his great shouting…

Sefer HaYashar (midrash), Book of Genesis, Miketz 16

The Unworthiness of Simeon

KABBALAH

Simeon's actions are scrutinized for their spiritual and moral implications, highlighting his unworthiness for blessing due to his many evil deeds. The Zohar, a central work of Jewish mysticism, delves into the esoteric aspects of Simeon's character and actions.

SIMEON AND LEVI ARE BRETHREN. R. Isaac said: ‘He joined them to the left side of the Shekinah, since he saw deeds of vengeance which the world could not endure.’ R. Jose said: ‘Where is their blessing?’ R. Isaac answered: ‘Simeon was not meet for a blessing, since Jacob saw that he had wrought much evil; nor was Levi, because he came from the side of stern justice, and blessing did not attach to him. Even Moses did not bless him directly, but left it to the Almighty, as it is written: “Bless, Lord, his substance and accept the work of his hands” (Deut. 33, 11).

Zohar, Vayechi 57:552

The Sanctity of Individual Lives

COMMENTARY

The incident involving Simeon and Levi establishes a crucial halachic principle about the sanctity of individual lives in the face of external threats. Rabbeinu Bachya’s commentary on Genesis 42:24:1 delves into the biblical narrative of Joseph and his brothers, offering profound legal and ethical insights.

ויקח מאתם את שמעון, “he took from amongst them Shimon.” He kept Shimon in jail longer than the other brothers in order to keep him apart from Levi. He remembered that when it came to killing the males of the town of Shechem, Shimon and Levi had acted as a team. Yaakov referred to the matter on his deathbed when he said (Genesis 49,5-6) “Shimon and Levi are brothers (comrades), violence is their stock-in trade.”
When the Torah writes in 42, 27: “The one opened his sack,” the words “the one” are a reference to Levi the other half of that team of brothers…

Rabbeinu Bahya, Bereshit 42:24:1

The Enclave and the Cities

COMMENTARY

The ancestral share of one tribe became an enclave within another, and another tribe’s share was divided into 48 cities among the twelve tribes. The medieval Torah commentary Chizkuni explains the fulfillment of Jacob's prophecy in Genesis 49 regarding the dispersion of these tribes.

אחלקם ביעקב, “I will separate them between the tribes of Yaakov and disperse them.” We find that indeed the ancestral share of Shimon became an enclave within the ancestral portion of Yehudah. Levi’s share was divided into 48 cities between the twelve tribes.

Chizkuni, Genesis 49:7:2

The Scattering of Simeon

COMMENTARY

The Tribe of Simeon’s inheritance within Judah’s territory is a direct fulfillment of Jacob’s curse to scatter them in Israel. Rashi, the renowned 11th-century French biblical commentator, explains the historical and prophetic context of Simeon’s integration into Judah’s land.

but his brothers did not have many sons and all their family did not multiply as much as the children of Judah They did not have as many children as the children of Judah. Since they were few, and Judah’s territory was too large for them, Judah accepted Simeon in its territory, because Simeon had no share in the land of Israel, as it says (Gen. 49:7): “I shall divide them in Jacob and scatter them in Israel,” and we learned in Genesis Rabbah (Shittah Hadashah): “I shall divide them among the Children of Israel to station scribes in Israel in the synagogues, etc…

Rashi on I Chronicles 4:27:1

Divine Protection in Avenging Dinah

MIDRASH

The success in avenging Dinah was attributed to divine protection, which instilled fear in other cities and prevented them from pursuing the avengers. The Sifrei Devarim, a midrashic commentary on Deuteronomy, recounts the divine assistance received during the actions against Shechem.

"His (Shimon's) hands did battle for him," as it is written (Bereshith 34:25) "And there took, two sons of Jacob, Shimon and Levi, etc." "And You shall be a help against his foes": as in (Ibid. 35:5) "And they journeyed, and the terror of G-d was on the cities around them, and they did not pursue the sons of Jacob."

Sifrei Devarim 348:7

Stamp of Israel - Tribes, Inscription on tab: "The tribes of Israel together" Deuteronomy 33 5. Israeli postage stamp catalog, Catalog Number: 144, Issued on January 10, 1956, Designer: G. Hamori.