<h1>Yaakov's Parting Words to Shimon and Levi</h1>
<h1>Yaakov's Parting Words to Shimon and Levi</h1>
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<div><b><center><span class="highlighted-notice">This topic has not yet undergone editorial review</span></center></b></div>
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<h2>An Exceptional Address</h2>
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<p>Sefer Bereshit closes with what might be referred to as Yaakov's "Last Will and Testament" to his sons.  The tone of most of Yaakov's speech is fairly positive, as he blesses children with rich land, luscious vines, swiftness of feet and victory in battle.  Yehuda is compared to a lion, Naftali to a doe and Binyamin to a wolf devouring his prey.  Asher is told that he will serve food fit for royalty and Yosef is blessed with fruit of the womb and heavenly favor. </p>
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<p>When Yaakov addresses Shimon and Levi, however, all this positive imagery is absent.  Yaakov speaks instead of violent tempers and murder, says that he wishes to have no part in their consultations, and even curses their wrath. Why are Yaakov's parting words to Shimon and Levi so exceptional? What leads to the change in tone?  And perhaps most importantly, to what is Yaakov referring anyway?  To which events in the lives of Shimon and Levi, or perhaps their descendants, is he alluding?</p>
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<h2>Textual Difficulties</h2>
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<figure class="thumb">
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<p>As Yaakov's speech is poetic, not all of the terms he uses are easily defined, making several phrases difficult to understand, and leaving the intent and meaning of many of Yaakov's statements ambiguous.  Almost every phrase raises questions:</p>
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<a href="https://youtu.be/qh5LuEMoZ4Q"><img src="/Media/1Bereshit/49/Yaakov's Parting Words to Shimon and Levi/Torahcast.png"/></a>
<p>Sefer Bereshit closes with Yaakov's "Last Will and Testament" to his sons.  The tone of most of Yaakov's speech is positive, as he blesses his children with rich land, luscious vines, and victory in battle. When addressing Shimon and Levi, however, Yaakov's words take on a seemingly negative tone:</p>
<q xml:lang="en" style="margin-bottom:0;">(5) “Simeon and Levi are brothers. Their swords are weapons of violence. (6) My soul, do not come into their council. My glory, do not be united to their assembly; for in their anger they killed men. In their self-will they hamstrung cattle. (7) Cursed be their anger, for it was fierce; and their wrath, for it was cruel. I will divide them in Jacob, and scatter them in Israel.</q>
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</multilang>Yaakov speaks of violent tempers and murder, says that he wishes to have no part in the brothers' council, and even curses their wrath. Why are Yaakov's last words to Shimon and Levi so harsh? To which actions of the two brothers is he alluding?
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<h2>Textual Ambiguities</h2>
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<p>As Yaakov's speech is poetic, many of the terms he uses are not easily defined, leaving the intent and meaning of many of his statements ambiguous.  Almost every phrase of his words to Shimon and Levi raises questions:</p>
<ul>
<ul>
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<li><b>"כְּלֵי חָמָס מְכֵרֹתֵיהֶם"</b> – The words "כְּלֵי חָמָס" are generally translated as weapons or vessels of violence, with the word "חָמָס" carrying a negative connotation of unjust brutality.  What, though, does "מְכֵרֹתֵיהֶם" mean?  Is it related to the word למכר (to sell), the word להכיר (to recognize), or does it stem from a different root?  Either way, how does it affect the meaning of the metaphor?</li>
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<li><b>"שִׁמְעוֹן וְלֵוִי אַחִים" </b>– What does Yaakov mean by addressing Shimon and Levi as brothers? Is this an expression of their similarity, solidarity, or something else entirely?</li>
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<li><b>"בְּסֹדָם אַל תָּבֹא נַפְשִׁי בִּקְהָלָם אַל תֵּחַד כְּבֹדִי"</b> – How should the word "תֵּחַד" be translated?  Is it related to "חדוה", happiness, or to the root "יחד", to be united or come together? Regardless, to what secret and congregation is Yaakov referring?  Are these two distinct things or is Yaakov simply making use of poetic parallelism and expressing the same idea twice in different words?</li>
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<li><b>"כְּלֵי חָמָס מְכֵרֹתֵיהֶם"</b> – The words "כְּלֵי חָמָס" are usually translated as weapons or tools of violence, with the word "חָמָס" carrying a negative connotation of unjust brutality.  What, though, does "מְכֵרֹתֵיהֶם" mean?  Is it related to the word למכור (to sell), the word להכיר (to recognize), or does it stem from a different root?  Either way, how does it affect the meaning of the metaphor?</li>
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<li><b>"כִּי בְאַפָּם הָרְגוּ אִישׁ וּבִרְצֹנָם עִקְּרוּ שׁוֹר"</b> – Is Yaakov referring to a specific killing, or to a general tendency towards murder?   What does he mean by saying that Shimon and Levi "hamstrung an ox"? Why is that worthy of mention?  Might the word "שׁוֹר" have some secondary connotation which makes the act more significant?</li>
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<li><b>"בְּסֹדָם אַל תָּבֹא נַפְשִׁי בִּקְהָלָם אַל תֵּחַד כְּבֹדִי"</b> – How should the word "תֵּחַד" be translated?  Is it related to "חדוה" (happiness), or to the root "יחד" (to be united or come together)? Regardless, to what secret council and assembly is Yaakov referring?  Are "בְּסֹדָם" and "בִּקְהָלָם" two distinct things, or is Yaakov simply making use of poetic parallelism and expressing the same idea twice in different words?</li>
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<li><b>"אָרוּר אַפָּם כִּי עָז וְעֶבְרָתָם כִּי קָשָׁתָה"</b> – Is Yaakov cursing his sons for their fiery temperament? How would such a curse be compatible with the narrator's later statement, "וַיְבָרֶךְ אוֹתָם אִישׁ אֲשֶׁר כְּבִרְכָתוֹ בֵּרַךְ אֹתָם" (v. 28)‎, which suggests that each of the brothers were blessed, not cursed? </li>
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<li><b>"כִּי בְאַפָּם הָרְגוּ אִישׁ וּבִרְצֹנָם עִקְּרוּ שׁוֹר"</b> – Is Yaakov referring to a specific killing, or to a general tendency towards murder?  What does he mean when he says that Shimon and Levi "hamstrung an ox"?  Why is that worthy of mention?  Might the word "שׁוֹר" have some secondary connotation which would make the action more significant?</li>
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<li><b>"אֲחַלְּקֵם בְּיַעֲקֹב וַאֲפִיצֵם בְּיִשְׂרָאֵל"</b> – Finally, how should this promise of dispersal be viewed? Is this a punishment, a corrective, or a blessing? Does it express Yaakov's personal desires or a prophetic vision of the future?</li>
</ul>
</ul>
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<h2>Where is the Blessing?</h2>
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<p>The last <a href="Bereshit49-5-7" data-aht="source">verse</a> of Yaakov's testament, "אָרוּר אַפָּם כִּי עָז... אֲחַלְּקֵם בְּיַעֲקֹב", raises further questions, as Yaakov appears to be cursing and punishing his sons for their fiery temperament. How is such a curse and the punitive dispersal of Shimon and Levi compatible with the narrator's later statement in <a href="Bereshit49-5-7" data-aht="source">verse 28</a>, "וַיְבָרֶךְ אוֹתָם אִישׁ אֲשֶׁר כְּבִרְכָתוֹ בֵּרַךְ אֹתָם," which suggests that each of the brothers was blessed, not cursed?  Furthermore, do these statements express Yaakov's personal desires, or are they a prophetic vision of the future and an expression of Hashem's will?</p>
<h2>Sons or Tribes?</h2>
<h2>Sons or Tribes?</h2>
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A last set of questions relates to Yaakov's blessings as a whole.  Yaakov prefaces his speech by telling his sons that he will speak of events that will befall them "בְּאַחֲרִית הַיָּמִים" (lit. "the ends of days").  Does this refer to experiences during Yaakov's sons' own lives, events which will occur to their descendants upon their return to the Land of Israel, or what will transpire to the nation as a whole in Messianic times?  As such, is Yaakov addressing his sons as individuals, or as progenitors of future tribes? And finally, should Yaakov's pating speech be viewed as a collection of blessings or of prophecies? The answers to these questions will obviously impact how one understands each of Yaakov's blessings, including his address to Shimon and Levi.
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A last set of questions relates to Yaakov's blessings as a whole.  Yaakov prefaces his speech by telling his sons that he will speak of events that will befall them "בְּאַחֲרִית הַיָּמִים" (lit. "the ends of days").  Does this refer to experiences during Yaakov's sons' own lives, events which will occur to their descendants upon their return to the Land of Israel, or to incidents which will transpire in Messianic times?  As such, is Yaakov addressing his sons as individuals, or as progenitors of future tribes? The answers to these questions will obviously impact how one understands each of Yaakov's blessings, including his address to Shimon and Levi.
Sefer Bereshit closes with Yaakov's "Last Will and Testament" to his sons. The tone of most of Yaakov's speech is positive, as he blesses his children with rich land, luscious vines, and victory in battle. When addressing Shimon and Levi, however, Yaakov's words take on a seemingly negative tone:
(5) “Simeon and Levi are brothers. Their swords are weapons of violence. (6) My soul, do not come into their council. My glory, do not be united to their assembly; for in their anger they killed men. In their self-will they hamstrung cattle. (7) Cursed be their anger, for it was fierce; and their wrath, for it was cruel. I will divide them in Jacob, and scatter them in Israel.
Yaakov speaks of violent tempers and murder, says that he wishes to have no part in the brothers' council, and even curses their wrath. Why are Yaakov's last words to Shimon and Levi so harsh? To which actions of the two brothers is he alluding?
Textual Ambiguities
As Yaakov's speech is poetic, many of the terms he uses are not easily defined, leaving the intent and meaning of many of his statements ambiguous. Almost every phrase of his words to Shimon and Levi raises questions:
"שִׁמְעוֹן וְלֵוִי אַחִים" – What does Yaakov mean by addressing Shimon and Levi as brothers? Is this an expression of their similarity, solidarity, or something else entirely?
"כְּלֵי חָמָס מְכֵרֹתֵיהֶם" – The words "כְּלֵי חָמָס" are usually translated as weapons or tools of violence, with the word "חָמָס" carrying a negative connotation of unjust brutality. What, though, does "מְכֵרֹתֵיהֶם" mean? Is it related to the word למכור (to sell), the word להכיר (to recognize), or does it stem from a different root? Either way, how does it affect the meaning of the metaphor?
"בְּסֹדָם אַל תָּבֹא נַפְשִׁי בִּקְהָלָם אַל תֵּחַד כְּבֹדִי" – How should the word "תֵּחַד" be translated? Is it related to "חדוה" (happiness), or to the root "יחד" (to be united or come together)? Regardless, to what secret council and assembly is Yaakov referring? Are "בְּסֹדָם" and "בִּקְהָלָם" two distinct things, or is Yaakov simply making use of poetic parallelism and expressing the same idea twice in different words?
"כִּי בְאַפָּם הָרְגוּ אִישׁ וּבִרְצֹנָם עִקְּרוּ שׁוֹר" – Is Yaakov referring to a specific killing, or to a general tendency towards murder? What does he mean when he says that Shimon and Levi "hamstrung an ox"? Why is that worthy of mention? Might the word "שׁוֹר" have some secondary connotation which would make the action more significant?
Where is the Blessing?
The last verse of Yaakov's testament, "אָרוּר אַפָּם כִּי עָז... אֲחַלְּקֵם בְּיַעֲקֹב", raises further questions, as Yaakov appears to be cursing and punishing his sons for their fiery temperament. How is such a curse and the punitive dispersal of Shimon and Levi compatible with the narrator's later statement in verse 28, "וַיְבָרֶךְ אוֹתָם אִישׁ אֲשֶׁר כְּבִרְכָתוֹ בֵּרַךְ אֹתָם," which suggests that each of the brothers was blessed, not cursed? Furthermore, do these statements express Yaakov's personal desires, or are they a prophetic vision of the future and an expression of Hashem's will?
Sons or Tribes?
A last set of questions relates to Yaakov's blessings as a whole. Yaakov prefaces his speech by telling his sons that he will speak of events that will befall them "בְּאַחֲרִית הַיָּמִים" (lit. "the ends of days"). Does this refer to experiences during Yaakov's sons' own lives, events which will occur to their descendants upon their return to the Land of Israel, or to incidents which will transpire in Messianic times? As such, is Yaakov addressing his sons as individuals, or as progenitors of future tribes? The answers to these questions will obviously impact how one understands each of Yaakov's blessings, including his address to Shimon and Levi.
