Simeon in rabbinic literature

His name is interpreted as meaning "he who listens to the words of God" (Gen. R. lxxi. 4); or, according to another authority (Midr. ha-Gadol to Gen. xxix. 33), it is composed of (= "there is sin"), Leah alluding under this name to Zimri, the Simeonite prince who sinned with the Midianite woman (comp. Num. xxv. 6, 14). Referring to the narrative of the destruction of the Shechemites by Simeon and Levi (Gen. xxxiv. 25 et seq.), the "Sefer ha-Yashar" brings Simeon into still greater prominence. When Hamor asked Dinah's hand for his son Shechem, Simeon and Levi, to outwit him, replied that some delay was necessary in order to consult their grandfather Isaac about the matter. After Hamor had gone it was Simeon who advised his brothers to require the circumcision of all the men of Shechem, and by this means place them at their mercy ("Sefer ha-Yashar," section "Wayishlaḥ," p. 52a, Leghorn, 1870). However, many of the men escaped circumcision; and Simeon, who was then only thirteen years old (Gen. 12. lxxx. 9), had to fight against them as well as against the women of the city. Owing to his extraordinary strength, he and Levi slew all the men and captured eighty-five young women, one of whom, named Bonah, Simeon married ("Sefer ha-Yashar," l.c. p. 54a). Simeon was prominent also in the war against the Canaanites described in the Midrash Wayissa'u and at greater length in the "Sefer ha-Yashar" (see Judah in rabbinical literature). He is always represented as having a particularly powerful voice; and it is said that once, in the brunt of a battle, when he shouted, the enemy fled in terror at the sound ("Sefer ha-Yashar," l.c. p. 61a).

The Rabbis cite Simeon as the most implacable antagonist of Joseph. According to the "Sefer ha-Yashar" ("Wayesheb," p. 67a), it was Simeon who said: "Behold, this dreamer cometh. Come now therefore, and let us slay him" (Gen. xxxvii. 19-20; comp. Targ. pseudo-Jonathan ad loc.). The Rabbis hold that it was Simeon, too, who cast Joseph into the pit, and that he afterward ordered that stones be thrown therein (Gen. R. lxxxiv. 15; Tan., Wayesheb, 13). Later, when a dispute concerning Joseph arose between the brothers and the Midianites.

Simeon distinguished himself by his heroism. On this occasion he again made use of his terrible voice, in such a way that the earth began to quake, and the Midianites, frightened and prostrating themselves on the ground, consented to arrange the matter amicably ("Sefer ha-Yashar," l.c. p. 68a).

Why Joseph's Hostage

The Rabbis give two reasons why Simeon was chosen by Joseph for a hostage(1) Joseph desired to punish Simeon for having thrown him into the pit; and (2) he wished to separate Simeon from Levi, lest they together might destroy Egypt as they had destroyed Shechem (Gen. R. xci. 6).

Simeon naturally was not willing to go to prison; and when, at Joseph's call, seventy mighty Egyptians approached to take him by force, he uttered a cry so terrible that they became frightened and ran away. It was Manasseh, Joseph's son, who subdued Simeon and led him to prison ("Sefer ha-Yashar," section "Miḳḳeẓ," p. 86a).

Contrary to the foregoing account of Simeon's extraordinary strength, the Rabbis declare that he was not one of the stronger of Jacob's sons; and they state that he was one of the five brothers brought by Joseph before Pharaoh (Gen. xlvii. 2; Gen. R. xcv. 3).

His Death

Simeon died at the age of 120, seventy-five years after Jacob and his children went to Egypt, and hence three years before Reuben's death (Seder 'Olam Zuṭa; Midr. Tadshe l.c.; "Sefer ha-Yashar," section "Shemot," p. 103a;)

It is said in Gen. R. c. 12 that the remains of all the Patriarchs were enclosed in coffins and taken to the land of Canaan by the Israelites at the time of the Exodus.