Difference between revisions of "Yaakov's Parting Words to Shimon and Levi/2"
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</opinion> | </opinion> | ||
<opinion>Praise | <opinion>Praise | ||
− | <p>Yaakov's words | + | <p>Yaakov's words comprise a blessing to the brothers for their zealotry in defending Dinah.</p> |
− | <mekorot>R. Yosef Kimchi</mekorot> | + | <mekorot><multilink><a href="TurLongCommentaryBereshit49-5-7" data-aht="source">R. Yosef Kimchi</a><a href="TurLongCommentaryBereshit49-3-4" data-aht="source">Long Commentary Bereshit 49:3-4</a><a href="TurLongCommentaryBereshit49-5-7" data-aht="source">Long Commentary Bereshit 49:5-7</a><a href="R. Yaakov b. Asher (Tur)" data-aht="parshan">About R. Yaakov b. Asher</a></multilink></mekorot> |
+ | <point><b>"שִׁמְעוֹן וְלֵוִי אַחִים"</b> – According to R. Yosef Kimchi, Yaakov emphasizes the fact that Shimon and Levi ere "brothers" in the sense that they showed their brotherhood to Dinah by standing up for her honor.</point> | ||
+ | <point><b>"כְּלֵי חָמָס מְכֵרֹתֵיהֶם"</b> – R. Yosef Kimchi understands "מְכֵרֹתֵיהֶם" to refer to weapons<fn>See <multilink><a href="TanchumaVayechi9-10" data-aht="source">Tanchuma</a><a href="TanchumaVayechi9-10" data-aht="source">Vayechi 9-10</a><a href="Tanchuma" data-aht="parshan">About the Tanchuma</a></multilink> and <a href="BereshitRabbah99-6" data-aht="source">Bereshit Rabbah</a>.</fn> but he subtly changes the negative connotation of the larger phrase by suggesting that the word "חָמָס" does not describe Shimon and Levi's weapons, but rather the actions of Shekhem.  Yaakov is not condemning their weapons as tools of violence, but praising Shimon and Levi for taking them to fight against the "חָמָס" and wickedness of Shekhem.</point> | ||
+ | <point><b>"בְּסֹדָם אַל תָּבֹא נַפְשִׁי בִּקְהָלָם אַל תֵּחַד כְּבֹדִי"</b></point> | ||
+ | <point><b>"כִּי בְאַפָּם הָרְגוּ אִישׁ וּבִרְצֹנָם עִקְּרוּ שׁוֹר"</b></point> | ||
+ | <point><b>"אָרוּר אַפָּם... אֲחַלְּקֵם בְּיַעֲקֹב"</b></point> | ||
</opinion> | </opinion> | ||
</category> | </category> | ||
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<point><b>"כִּי בְאַפָּם הָרְגוּ אִישׁ"</b> – These sources assert that the phrase refers to the attempt to kill Yosef. They assume that (though not stated) Shimon and Levi were the ones who suggested, "וְעַתָּה לְכוּ וְנַהַרְגֵהוּ" and thus, they were the most culpable.‎<fn><multilink><a href="TanchumaVayechi9-10" data-aht="source">Tanchuma</a><a href="TanchumaVayechi9-10" data-aht="source">Vayechi 9-10</a><a href="Tanchuma" data-aht="parshan">About the Tanchuma</a></multilink> explains that since Reuven and Yehuda acted to prevent Yosef from being killed, they could not have been the ones to initially suggest murdering Yosef.  This leaves the next two oldest brothers, Shimon and Levi, as the most likely candidates. The Midrash brings further proof from the fact that later Yosef decides to imprison Shimon specifically (Bereshit 42:24).</fn> Though the brothers did not end up killing Yosef, the verse attributes the action to them because they desired to kill him and even acted upon it when they threw him into the pit.</point> | <point><b>"כִּי בְאַפָּם הָרְגוּ אִישׁ"</b> – These sources assert that the phrase refers to the attempt to kill Yosef. They assume that (though not stated) Shimon and Levi were the ones who suggested, "וְעַתָּה לְכוּ וְנַהַרְגֵהוּ" and thus, they were the most culpable.‎<fn><multilink><a href="TanchumaVayechi9-10" data-aht="source">Tanchuma</a><a href="TanchumaVayechi9-10" data-aht="source">Vayechi 9-10</a><a href="Tanchuma" data-aht="parshan">About the Tanchuma</a></multilink> explains that since Reuven and Yehuda acted to prevent Yosef from being killed, they could not have been the ones to initially suggest murdering Yosef.  This leaves the next two oldest brothers, Shimon and Levi, as the most likely candidates. The Midrash brings further proof from the fact that later Yosef decides to imprison Shimon specifically (Bereshit 42:24).</fn> Though the brothers did not end up killing Yosef, the verse attributes the action to them because they desired to kill him and even acted upon it when they threw him into the pit.</point> | ||
<point><b>"וּבִרְצֹנָם עִקְּרוּ שׁוֹר"</b> – These sources suggest that the word "שׁוֹר" refers to Yosef, who is so called by Moshe in his blessing in Devarim, ("בְּכוֹר שׁוֹרוֹ הָדָר לוֹ").‎<fn>Neither R. Moshe Alshikh nor the Or HaChayyim reference the verse in Devarim, but see Rashi who does.</fn>  Thus, these words are parallel to "כִּי בְאַפָּם הָרְגוּ אִישׁ" and similarly allude to Yosef's being thrown into the pit to die.<fn>R. Moshe Alshikh understand that "עקר" means to cut off an animal's feet so it can't move; thus, too, the brothers hoped that Yosef would remain in the pit forever, unable to move from there.</fn></point> | <point><b>"וּבִרְצֹנָם עִקְּרוּ שׁוֹר"</b> – These sources suggest that the word "שׁוֹר" refers to Yosef, who is so called by Moshe in his blessing in Devarim, ("בְּכוֹר שׁוֹרוֹ הָדָר לוֹ").‎<fn>Neither R. Moshe Alshikh nor the Or HaChayyim reference the verse in Devarim, but see Rashi who does.</fn>  Thus, these words are parallel to "כִּי בְאַפָּם הָרְגוּ אִישׁ" and similarly allude to Yosef's being thrown into the pit to die.<fn>R. Moshe Alshikh understand that "עקר" means to cut off an animal's feet so it can't move; thus, too, the brothers hoped that Yosef would remain in the pit forever, unable to move from there.</fn></point> | ||
− | <point><b>Awareness of the story of the sale</b> – This approach assumes that Yaakov was aware not only of the sale but also the initial plot to kill Yosef. Bereshit 50:17 might provide evidence that Yaakov was indeed cognizant of the plot, for the brothers tell Yosef that before his death, Yaakov had said to tell Yosef, "שָׂא נָא פֶּשַׁע אַחֶיךָ וְחַטָּאתָם כִּי רָעָה גְמָלוּךָ".‎<fn>It is not clear, though, who would have revealed the story to Yaakov, as it would not seem to be in anyone's interest to do so.</fn></point> | + | <point><b>Awareness of the story of the sale</b> – This approach assumes that Yaakov was aware not only of the sale but also the initial plot to kill Yosef. <a href="Bereshit50-16-17" data-aht="source">Bereshit 50:17</a> might provide evidence that Yaakov was indeed cognizant of the plot, for the brothers tell Yosef that before his death, Yaakov had said to tell Yosef, "שָׂא נָא פֶּשַׁע אַחֶיךָ וְחַטָּאתָם כִּי רָעָה גְמָלוּךָ".‎<fn>It is not clear, though, who would have revealed the story to Yaakov, as it would not seem to be in anyone's interest to do so.</fn></point> |
<point><b>"בְּסֹדָם אַל תָּבֹא נַפְשִׁי בִּקְהָלָם אַל תֵּחַד כְּבֹדִי"</b> – Or HaChayyim understands this verse as if it were written in the past tense. Yaakov is emphasizing that he played no role in either the brothers' secret hatred or in their gathering together to plot against Yosef. However, considering that the brothers knew that Yaakov played no part, such a declaration would seem unnecessary. It is possible, though, that these words are aimed more at Yosef than at Shimon and Levi,<fn>Alternatively, Yaakov is telling Shimon and Levi that they cannot blame their actions on his show of favoritism; ultimately they are responsible for their own actions. [This might be Or HaChayyim's understanding of Yaakov's words.]</fn> who might have always wondered whether, when Yaakov had sent him to check on his brothers so many years before, he had done so knowing what would happen.<fn>See <a href="Yosef's Treatment of his Family" data-aht="page">Yosef's Treatment of his Family</a> for an opinion that Yosef originally thought his father had a hand in the sale and wanted to punish him for his dreams of grandeur.</fn></point> | <point><b>"בְּסֹדָם אַל תָּבֹא נַפְשִׁי בִּקְהָלָם אַל תֵּחַד כְּבֹדִי"</b> – Or HaChayyim understands this verse as if it were written in the past tense. Yaakov is emphasizing that he played no role in either the brothers' secret hatred or in their gathering together to plot against Yosef. However, considering that the brothers knew that Yaakov played no part, such a declaration would seem unnecessary. It is possible, though, that these words are aimed more at Yosef than at Shimon and Levi,<fn>Alternatively, Yaakov is telling Shimon and Levi that they cannot blame their actions on his show of favoritism; ultimately they are responsible for their own actions. [This might be Or HaChayyim's understanding of Yaakov's words.]</fn> who might have always wondered whether, when Yaakov had sent him to check on his brothers so many years before, he had done so knowing what would happen.<fn>See <a href="Yosef's Treatment of his Family" data-aht="page">Yosef's Treatment of his Family</a> for an opinion that Yosef originally thought his father had a hand in the sale and wanted to punish him for his dreams of grandeur.</fn></point> | ||
<point><b>"אָרוּר אַפָּם כִּי עָז" – Blessing or curse?</b></point> | <point><b>"אָרוּר אַפָּם כִּי עָז" – Blessing or curse?</b></point> |
Version as of 03:59, 19 December 2018
Yaakov's Parting Words to Shimon and Levi
Exegetical Approaches
The Episode of Shekhem
Yaakov's words to Shimon and Levi reference the story of Shekhem. This position splits regarding whether it assumes that Yaakov is rebuking or praising Shimon and Levi for their role:
Rebuke
Yaakov chastised the brothers for their excessive violence in the slaughter of Shekhem, expressing his anger at the deed.
- According to R. Avraham b. HaRambam and Ramban, Yaakov is saying that the brothers' life and origins lie in acts of violence (as demonstrated in Shekhem).
- Ibn Ezra and Radak, in contrast, assert that Yaakov tells the brothers that their attack was unjust (חָמָס) specifically because the Shekhemites were living with them in the land (מְכֵרֹתֵיהֶם[ב]). In other words, since they had made a covenant with the Shekhemites to live together peacefully and share the land,6 their later slaughter was deceitful and wicked.7
- Past - Most of these sources read this verse as if it were written in the past tense. Yaakov makes clear that he had not been part of either the brothers' secret scheme or its execution.8
- Future - R. Hirsch, in contrast, asserts that Yaakov is saying that due to the extremity of their deeds, Shimon and Levi's plots and gatherings will never represent or determine the will and honor of the nation. [R. Hirsch reads "נַפְשִׁי" and "כְּבֹדִי" to refer to the soul and honor of Israel, the nation, and not Yaakov, the individual.]
- Ox – Yaakov is referring to the oxen which were taken from Shekehem as booty and hamstrung.9
- Wall – The word "שׁוֹר" is understood as if written "שׁוּר", and means wall.10 Yaakov is speaking of the walls of the city which the brothers destroyed.11
- Leader – The word is a metaphor for a strong individual, and thus can refer to either Shekhem or Hamor, whom the brothers killed.12 If so, the two clauses, "כִּי בְאַפָּם הָרְגוּ אִישׁ" and "וּבִרְצֹנָם עִקְּרוּ שׁוֹר", are parallel and refer to the same action.
- R. Avraham b. HaRambam and R. Hirsch stress that Yaakov cursed the brothers' extreme anger and violence, but not the brothers themselves.
- According to Radak and Ibn Ezra, in contrast, Yaakov's words "אָרוּר אַפָּם" constitute a prayer that Shimon and Levi's anger be diminished.13
Praise
Yaakov's words comprise a blessing to the brothers for their zealotry in defending Dinah.
Attempt to Kill Yosef
Yaakov's rebuke revolves around Shimon and Levi's role in the plots to kill and sell Yosef.
Fiery Temperament
Yaakov does not speak of any specific event, but rather about the brothers' fiery temperament and nature. This position subdivides regarding whether it views this trait as worthy of praise or censure:
Worthy of Censure
Yaakov views the brothers' wrath negatively, and points to it as the reason that neither Shimon nor Levi merit kingship.
Worthy of Praise
Yaakov praises the brothers' anger and willingness to kill, recognizing it as a necessary trait for the survival of the nation. The brothers' fiery temperament would ensure that there was always someone who could fight Israel's battles and provoke fear in her enemies.
Combination
Yaakov's words to Yosef touched on multiple events, both the past crimes of selling Yosef and slaughtering Shekhem, and the future sins of Zimri and Korach.