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Simeon the Righteous or Simeon the Just ((ヘブライ語:שמעון הצדיק) ''Shimon HaTzaddik'') was a Jewish High Priest during the time of the Second Temple. He is also referred to in the Mishnah, where he is described as one of the last members of the Great Assembly (Avot 1:1). Some of his views are also recorded in the Mishnah, making him a ''Tanna'' in Rabbinic terminology. ==Biography== Simeon the Righteous is either Simon I (310–291 or 300–273 BCE), son of Onias I, and grandson of Jaddua, or Simon II (219–199 BCE), son of Onias II. Many statements concerning him are variously ascribed by scholars, ancient and modern, to four different persons who bore the same surname; e.g., to Simeon I by Fränkel and Grätz; to Simeon II by Krochmal in the 18th century, Brüll in the 19th, and Moore and Zeitlin in the 20th; to Simon Maccabeus by Löw; and to Simeon the son of Gamaliel by Weiss. The scholarly consensus of the late 20th century has fallen on Simon II.〔See lately B. Barc, ''Siméon le Juste: L'auteur oublié de la Bible hébraïque'' (= Judïsme antique et origines du christianisme 4), Turnhout: Brepols Publishers, 2015 (ISBN 978-2-503-55306-1).〕 The Talmud, Josephus (who identifies him as Simon I), Sirach and the Second Book of Maccabees all contain accounts of him. He was termed "the Righteous" because of the piety of his life and his benevolence toward his compatriots (Josephus, ''Antiquities,'' 12:2, § 5). He was deeply interested in the spiritual and material development of the nation. According to Sirach 50. 1-14, he rebuilt the walls of Jerusalem, which had been torn down by Ptolemy Soter, and repaired the damage done to the Temple in Jerusalem, raising the foundation-walls of its court and enlarging the cistern into a pool. According to the Talmud and Josephus, when Alexander the Great marched through Land of Israel in the year 332 BCE, Simeon the Just, dressed in his priestly garments went to Antipatris to meet him (''Yoma'' 69a), although Josephus (l.c. xi.8, § 4) states that Alexander himself came to Jerusalem. As soon as Alexander saw him, he descended from his chariot and bowed respectfully before him. When Alexander's courtiers criticized this act, he replied that it had been intentional, since he had had a vision in which he had seen the high priest, who had predicted his victory. Alexander demanded that a statue of himself be placed in the Temple, but the high priest explained that this was impossible. He promised instead that all the sons born of priests in that year would be named Alexander (''Lev. R.'' xiii, end; ''Pesikta Rabbati'' section "Parah"). This story appears to be identical with ''3 Maccabees ii'', where Seleucus (Kasgalgas) is mentioned (''Soṭah'' 33a; ''Jerusalem Talmud. Soṭah'' 4:3; ''Cant. R.'' 38c; ''Tosef., Soṭah,'' xiii). The Mishnah (Parah 3:5) records that during the priesthood of Simeon the Just two red heifers were burnt at the sacrificial place built on the Mount of Olives in the days of Ezra. In his views, Simeon was midway between the Hasmoneans and the Hellenists. He was an opponent of the Nazirites and ate of the sacrifice offered by that sect only on a single occasion. Once a youth with flowing hair came to him and wished to have his head shorn. When asked his motive, the youth replied that he had seen his own face reflected in a spring and it had pleased him so that he feared his beauty might become an idol to him. He therefore wished to offer up his hair to God, and Simeon then partook of the sin-offering which he brought (''Naz.'' 4b; ''Ned.'' 9b; ''Yer. Ned.'' 36d; ''Tosef.'', ''Naz.'' iv; ''Yer. Naz.'' i.7). 抄文引用元・出典: フリー百科事典『 ウィキペディア（Wikipedia）』 ■ウィキペディアで「Simeon the Just」の詳細全文を読む スポンサード リンク
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