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Shimei (Hebrew: שִׁמְעִי Šīmʿī) is the name of a number of persons referenced in the Hebrew Bible and Rabbinical literature. The second son of Gershon and grandson of Levi ( Exodus 6:17 ; Numbers 3:18 ; 1 Chronicles 6:17 ).
In Yalkut Shimoni it states that the reason David did not kill Shimei was that he was with the Holy Spirit that Mordechai would come from him and would save the Jewish people. [ 11 ] In Midrash Shmuel [ 12 ] and Yalkut Shimoni [ 11 ] it is the merit of Shimei's wife that saved Shimei and Mordechai, and by extension the Jews of Persia from Haman ...
Despite his oath, David did not forget or forgive Shimei's insults so he commanded Solomon to deal with Shimei after David's death (1 Kings 2:8–9). [ 15 ] The second meeting was with Ziba , who had rushed down to the Jordan at the same time as Shimei with a group of people to assist the king's household to cross.
Jewish scribes say that Solomon's teacher was Shimei ben Gera, and while he lived, he prevented Solomon from marrying foreign wives. The Talmud says at Ber. 8a: "For as long as Shimei the son of Gera was alive Solomon did not marry the daughter of Pharaoh" (see also Midrash Tehillim to Ps. 3:1).
Another king of Gath, described as "Achish, son of Maacah," probably a grandson of the foregoing king, is referred to during Solomon's reign. I Kings 2:39–46 mentions two servants of Shimei fleeing to this king in Gath, and Shimei going to Gath to bring them back in breach of Solomon's orders. The consequence was that Solomon put Shimei to death.
David was unwilling to take action against Shimei, accepting the possibility that Shimei was cursing on YHWH's order (verse 10), so David resigned to God's will without protest (cf. 1 Samuel 26:9–11). [17] The conversation with Abishai about killing Shimei mirrors the one about killing Saul in 1 Samuel 26 as follows: [18]
The story is classified in the international Aarne-Thompson-Uther Index as tale type ATU 331, "The Spirit in the Bottle". [1] According to scholars Ulrich Marzolph [], Richard van Leewen and Stith Thompson, similar stories have appeared as literary treatments in the Middle Ages (more specifically, since the 13th century), [2] [3] although Marzolph and van Leewen argue that the literary ...
The Jewish Encyclopedia characterizes the story as a "genuine and exuberant midrash", [3] i.e. a free elaboration, of a kind not unusual in Rabbinic literature.. One notable addition to the story involves King Solomon holding a feast for the daunting army of animals, birds and demonic spirits he has as subjects.