Difference between revisions of "Yaakov's Parting Words to Shimon and Levi/2"
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<p>Yaakov chastises the brothers for their role in the slaughter of Shekhem, expressing his anger at the deed.</p> | <p>Yaakov chastises the brothers for their role in the slaughter of Shekhem, expressing his anger at the deed.</p> | ||
<mekorot><multilink><a href="TestamentsofthePatriarchsLevi6" data-aht="source">Testament of Levi</a><a href="TestamentsofthePatriarchsLevi6" data-aht="source">Levi 6</a><a href="Testaments of the Patriarchs" data-aht="parshan">About Testaments of the Patriarchs</a></multilink>,  <multilink><a href="IbnEzraBereshitFirstCommentary49-5-7" data-aht="source">Ibn Ezra</a><a href="IbnEzraBereshitFirstCommentary49-5-7" data-aht="source">Bereshit First Commentary 49:5-7</a><a href="IbnEzraBereshitThirdCommentary49-5-7" data-aht="source">Bereshit Third Commentary 49:5-7</a><a href="R. Avraham ibn Ezra" data-aht="parshan">About R. Avraham ibn Ezra</a></multilink>, <multilink><a href="RadakBereshit49-5-7" data-aht="source">Radak</a><a href="RadakBereshit49-5-7" data-aht="source">Bereshit 49:5-7</a><a href="R. David Kimchi (Radak)" data-aht="parshan">About R. David Kimchi</a></multilink>, <multilink><a href="RAvrahambHaRambamBereshit49-5-8" data-aht="source">R. Avraham b. HaRambam</a><a href="RAvrahambHaRambamBereshit49-5-8" data-aht="source">Bereshit 49:5-8</a><a href="R. Avraham Maimonides" data-aht="parshan">About R. Avraham Maimonides</a></multilink>, <multilink><a href="RambanBereshit49-5" data-aht="source">Ramban</a><a href="RambanBereshit49-5" data-aht="source">Bereshit 49:5</a><a href="R. Moshe b. Nachman (Ramban, Nachmanides)" data-aht="parshan">About R. Moshe b. Nachman</a></multilink>, <multilink><a href="RYosefibnKaspiBereshit49-5" data-aht="source">R. Yosef ibn Kaspi</a><a href="RYosefibnKaspiBereshit49-5" data-aht="source">Bereshit 49:5</a><a href="R. Yosef ibn Kaspi" data-aht="parshan">About R. Yosef ibn Kaspi</a></multilink>, <multilink><a href="RSRHirschBereshit49-5-7" data-aht="source">R. Hirsch</a><a href="RSRHirschBereshit49-5-7" data-aht="source">Bereshit 49:5-7</a><a href="R. Samson Raphael Hirsch" data-aht="parshan">About R. Samson Raphael Hirsch</a></multilink></mekorot> | <mekorot><multilink><a href="TestamentsofthePatriarchsLevi6" data-aht="source">Testament of Levi</a><a href="TestamentsofthePatriarchsLevi6" data-aht="source">Levi 6</a><a href="Testaments of the Patriarchs" data-aht="parshan">About Testaments of the Patriarchs</a></multilink>,  <multilink><a href="IbnEzraBereshitFirstCommentary49-5-7" data-aht="source">Ibn Ezra</a><a href="IbnEzraBereshitFirstCommentary49-5-7" data-aht="source">Bereshit First Commentary 49:5-7</a><a href="IbnEzraBereshitThirdCommentary49-5-7" data-aht="source">Bereshit Third Commentary 49:5-7</a><a href="R. Avraham ibn Ezra" data-aht="parshan">About R. Avraham ibn Ezra</a></multilink>, <multilink><a href="RadakBereshit49-5-7" data-aht="source">Radak</a><a href="RadakBereshit49-5-7" data-aht="source">Bereshit 49:5-7</a><a href="R. David Kimchi (Radak)" data-aht="parshan">About R. David Kimchi</a></multilink>, <multilink><a href="RAvrahambHaRambamBereshit49-5-8" data-aht="source">R. Avraham b. HaRambam</a><a href="RAvrahambHaRambamBereshit49-5-8" data-aht="source">Bereshit 49:5-8</a><a href="R. Avraham Maimonides" data-aht="parshan">About R. Avraham Maimonides</a></multilink>, <multilink><a href="RambanBereshit49-5" data-aht="source">Ramban</a><a href="RambanBereshit49-5" data-aht="source">Bereshit 49:5</a><a href="R. Moshe b. Nachman (Ramban, Nachmanides)" data-aht="parshan">About R. Moshe b. Nachman</a></multilink>, <multilink><a href="RYosefibnKaspiBereshit49-5" data-aht="source">R. Yosef ibn Kaspi</a><a href="RYosefibnKaspiBereshit49-5" data-aht="source">Bereshit 49:5</a><a href="R. Yosef ibn Kaspi" data-aht="parshan">About R. Yosef ibn Kaspi</a></multilink>, <multilink><a href="RSRHirschBereshit49-5-7" data-aht="source">R. Hirsch</a><a href="RSRHirschBereshit49-5-7" data-aht="source">Bereshit 49:5-7</a><a href="R. Samson Raphael Hirsch" data-aht="parshan">About R. Samson Raphael Hirsch</a></multilink></mekorot> | ||
− | <point><b>Yaakov's evaluation of the slaughter</b> – This approach suggests that Yaakov viewed the brothers' actions in Shekhem negatively and that his words here are proof that when he rebuked the brothers after the killing, "עֲכַרְתֶּם אֹתִי לְהַבְאִישֵׁנִי בְּיֹשֵׁב הָאָרֶץ" (Bereshit 34:30), he was upset not only about the repercussions of their deeds but also about the immorality of their actions.<fn>The various commentators don't agree totally on the extent of the brothers' wrongdoing, nor regarding which | + | <point><b>Yaakov's evaluation of the slaughter</b> – This approach suggests that Yaakov viewed the brothers' actions in Shekhem negatively and that his words here are proof that when he rebuked the brothers after the killing, "עֲכַרְתֶּם אֹתִי לְהַבְאִישֵׁנִי בְּיֹשֵׁב הָאָרֶץ" (Bereshit 34:30), he was upset not only about the repercussions of their deeds but also about the immorality of their actions.<fn>The various commentators don't agree totally on the extent of the brothers' wrongdoing, nor regarding which of their deeds were most problematic (the trickery or the extent of the slaughter). Radak claims that Yaakov felt that the brothers were unjustified in killing the entire city, as Shekhem alone had sinned. R. Hirsch agrees, but simultaneously emphasizes that Shimon and Levi's motives were nonetheless pure and positive. Ramban adds that the brothers should not have broken their promise after the Shekhemites kept their side of the bargain, for it was possible that they were sincere and would return to Hashem. For elaboration, see <a href="Sin and Slaughter of Shekhem" data-aht="page">Sin and Slaughter of Shekhem</a>.</fn> His assessment of the deed in both chapters, thus, is identical.</point> |
− | <point><b>Hashem's evaluation of the slaughter</b> – Ibn Ezra, R. Avraham b. HaRambam and Radak all assert that Yaakov's words in our chapter were said via prophecy.  As such, his rebuke regarding the massacre of Shekhem does not represent his own opinion, but that of Hashem.<fn>Even if disagrees and posits that Yaakov is expressing only his own feelings (and not prophesying), one might still suggest that in giving the last say to Yaakov, the Torah expresses its negative evaluation of the deed and its agreement with Yaakov's rebuke. See R. D"Z Hoffmann who writes, "בגזר דינו של יעקב גוזרת התורה את דינה על מעשה זה".</fn> The Testament of Yaakov, in contrast, suggests that Yaakov's negative evaluation is his alone, and that Hashem was on the brothers' side.</point> | + | <point><b>Hashem's evaluation of the slaughter</b> – Ibn Ezra, R. Avraham b. HaRambam, and Radak all assert that Yaakov's words in our chapter were said via prophecy.  As such, his rebuke regarding the massacre of Shekhem does not represent his own opinion, but that of Hashem.<fn>Even if one disagrees and posits that Yaakov is expressing only his own feelings (and not prophesying), one might still suggest that in giving the last say to Yaakov, the Torah expresses its negative evaluation of the deed and its agreement with Yaakov's rebuke. See R. D"Z Hoffmann who writes, "בגזר דינו של יעקב גוזרת התורה את דינה על מעשה זה".</fn> The Testament of Yaakov, in contrast, suggests that Yaakov's negative evaluation is his alone, and that Hashem was on the brothers' side.</point> |
− | <point><b>Yaakov's blessings: on the past or future?</b> These sources read Yaakov's blessings as a whole as referring to future events and being directed at the tribes rather than at Yaakov's individual sons. Nonetheless, with regards to this blessing, they assume that Yaakov is addressing Shimon and Levi specifically, and referencing a past event rather than foretelling the future.  It is possible, though, that Yaakov does so only in order to explain why the brothers' future tribes are later dispersed<fn>R. Avraham b. HaRambam and Radak explain that most of Yaakov's blessings refer to the | + | <point><b>Yaakov's blessings: on the past or future?</b> These sources read Yaakov's blessings as a whole as referring to future events and being directed at the tribes rather than at Yaakov's individual sons. Nonetheless, with regards to this blessing, they assume that Yaakov is addressing Shimon and Levi specifically, and referencing a past event rather than foretelling the future.  It is possible, though, that Yaakov does so only in order to explain why the brothers' future tribes are later dispersed<fn>R. Avraham b. HaRambam and Radak explain that most of Yaakov's blessings refer to the era of the Yehoshua's conquest and the inheritance of the land and that Yaakov's statement to Shimon and Levi, "אֲחַלְּקֵם בְּיַעֲקֹב וַאֲפִיצֵם בְּיִשְׂרָאֵל" refers to this era as well.  Yaakov simply prefaces the prophecy by explaining why they are to inherit in such a manner.</fn> and neither is granted kingship.<fn>See R. Hirsch who makes this last point, and see R"Y Bekhor Shor who says so even more explicitly, "{עד} עתה פירש למה לא הייתה הממשלה לראובן, ועתה מפרש למה לא נתנה ללוי או לשמעון שהיו גדולים אחריו".</fn></point> |
<point><b>"כְּלֵי חָמָס מְכֵרֹתֵיהֶם"</b> – According to most of these commentators, the word "מְכֵרֹתֵיהֶם" means "their dwelling" (מגורותיהם) or "origins".  As evidence, Ibn Ezra points to the root's usage in the phrase "מְכֹרֹתַיִךְ וּמֹלְדֹתַיִךְ" (Yechezkel 16:3). <br/> | <point><b>"כְּלֵי חָמָס מְכֵרֹתֵיהֶם"</b> – According to most of these commentators, the word "מְכֵרֹתֵיהֶם" means "their dwelling" (מגורותיהם) or "origins".  As evidence, Ibn Ezra points to the root's usage in the phrase "מְכֹרֹתַיִךְ וּמֹלְדֹתַיִךְ" (Yechezkel 16:3). <br/> | ||
<ul> | <ul> | ||
<li>According to R. Avraham b. HaRambam and Ramban, Yaakov is saying that the brothers' whole life is rooted in acts of violence (as demonstrated in Shekhem).</li> | <li>According to R. Avraham b. HaRambam and Ramban, Yaakov is saying that the brothers' whole life is rooted in acts of violence (as demonstrated in Shekhem).</li> | ||
− | <li>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,<fn>See Shekhem's offer, "וְאִתָּנוּ תֵּשֵׁבוּ וְהָאָרֶץ תִּהְיֶה לִפְנֵיכֶם שְׁבוּ וּסְחָרוּהָ וְהֵאָחֲזוּ בָּהּ".</fn> their later slaughter was deceitful and wicked.<fn>In one of the possibilities brought by R. Avraham b. HaRambam, he offers a similar understanding of the verse as a whole, but works off a different definition of the word "מְכֵרֹתֵיהֶם".  He suggests that the word means "negotiations" (perhaps from the root "מכר" to sell) and that Yaakov is saying that the brothers' covenant and negotiations with Shekhem were all based on " | + | <li>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,<fn>See Shekhem's offer, "וְאִתָּנוּ תֵּשֵׁבוּ וְהָאָרֶץ תִּהְיֶה לִפְנֵיכֶם שְׁבוּ וּסְחָרוּהָ וְהֵאָחֲזוּ בָּהּ".</fn> their later slaughter was deceitful and wicked.<fn>In one of the possibilities brought by R. Avraham b. HaRambam, he offers a similar understanding of the verse as a whole, but works off a different definition of the word "מְכֵרֹתֵיהֶם".  He suggests that the word means "negotiations" (perhaps from the root "מכר," to sell) and that Yaakov is saying that the brothers' covenant and negotiations with Shekhem were all based on "כְּלֵי חָמָס" and their desire for battle.  R. Hirsch, too, reaches a similar understanding of the verse.  He suggests that the word "מְכֵרֹתֵיהֶם" refers to an attempt to achieve or acquire something.  Shimon and Levi's methods in so doing were "כְּלֵי חָמָס", as they pretended to negotiate a dowry and reach a friendly agreement, when really plotting a violent slaughter.</fn></li> |
</ul></point> | </ul></point> | ||
<point><b>"בְּסֹדָם אַל תָּבֹא נַפְשִׁי בִּקְהָלָם אַל תֵּחַד כְּבֹדִי"</b> – These sources divide regarding whether Yaakov's words refer to the past or future:<br/> | <point><b>"בְּסֹדָם אַל תָּבֹא נַפְשִׁי בִּקְהָלָם אַל תֵּחַד כְּבֹדִי"</b> – These sources divide regarding whether Yaakov's words refer to the past or future:<br/> | ||
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<li><b>Ox</b> – Yaakov is referring to the oxen which were taken from Shekhem as booty and hamstrung.<fn>See one possibility brought by each of Radak, R. Avraham b. HaRambam and Ramban.</fn></li> | <li><b>Ox</b> – Yaakov is referring to the oxen which were taken from Shekhem as booty and hamstrung.<fn>See one possibility brought by each of Radak, R. Avraham b. HaRambam and Ramban.</fn></li> | ||
<li><b>Wall</b> – The word "שׁוֹר"  is understood as if written "שׁוּר", and means wall.<fn>See the word's usage in Bereshit 49:22, "בָּנוֹת צָעֲדָה עֲלֵי שׁוּר".</fn> Yaakov is speaking of the walls of the city which the brothers destroyed.<fn>See Targum Pseudo-Jonathan, Ibn Ezra and Radak.</fn></li> | <li><b>Wall</b> – The word "שׁוֹר"  is understood as if written "שׁוּר", and means wall.<fn>See the word's usage in Bereshit 49:22, "בָּנוֹת צָעֲדָה עֲלֵי שׁוּר".</fn> Yaakov is speaking of the walls of the city which the brothers destroyed.<fn>See Targum Pseudo-Jonathan, Ibn Ezra and Radak.</fn></li> | ||
− | <li><b>Leader</b> – The word is a metaphor for a strong individual, and thus can refer to either Shekhem or Hamor, whom the brothers killed.<fn>See Radak in the name of R. Yaakov b. Elazar, R. Avraham b. HaRambam and Ramban.  One might compares this to the elite of Shomeron being referred to as "פָּרוֹת הַבָּשָׁן" (Amos 4:1) or the heads of Moav being labelled "אֵילֵי מוֹאָב " (Shemot 15:15). R. Hirsch similarly explains that the word שור means "power."  According to him, the verse is saying that by pretending to act with good will ( | + | <li><b>Leader</b> – The word "שׁוֹר" is a metaphor for a strong individual, and thus can refer to either Shekhem or Hamor, whom the brothers killed.<fn>See Radak in the name of R. Yaakov b. Elazar, R. Avraham b. HaRambam and Ramban.  One might compares this to the elite of Shomeron being referred to as "פָּרוֹת הַבָּשָׁן" (Amos 4:1), or the heads of Moav being labelled "אֵילֵי מוֹאָב " (Shemot 15:15). R. Hirsch similarly explains that the word שור means "power."  According to him, the verse is saying that by pretending to act with good will (וּבִרְצֹנָם), the brothers managed to uproot the power (עִקְּרוּ שׁוֹר) of Shekehm and Hamor, enabling them, in their anger, to kill the two.</fn> If so, the two clauses, "כִּי בְאַפָּם הָרְגוּ אִישׁ" and "וּבִרְצֹנָם עִקְּרוּ שׁוֹר", are parallel and refer to the same action.</li> |
</ul></point> | </ul></point> | ||
<point><b>"אָרוּר אַפָּם כִּי עָז"</b> – Most of these sources suggest that Yaakov stopped short of actually cursing the brothers:<br/> | <point><b>"אָרוּר אַפָּם כִּי עָז"</b> – Most of these sources suggest that Yaakov stopped short of actually cursing the brothers:<br/> | ||
<ul> | <ul> | ||
<li>R. Avraham b. HaRambam and R. Hirsch stress that Yaakov cursed the brothers' extreme anger and violence, but not the brothers themselves.</li> | <li>R. Avraham b. HaRambam and R. Hirsch stress that Yaakov cursed the brothers' extreme anger and violence, but not the brothers themselves.</li> | ||
− | <li>According to Radak and Ibn Ezra, in contrast, Yaakov's words "אָרוּר אַפָּם" constitute a prayer that Shimon and Levi's anger be diminished.<fn>They point out that if a blessing means abundance or additional good, then a curse is a lessening of something.</fn></li> | + | <li>According to Radak and Ibn Ezra, in contrast, Yaakov's words "אָרוּר אַפָּם" constitute a prayer that Shimon and Levi's anger be diminished.<fn>They point out that if a blessing means abundance or additional good, then a curse is a lessening of something. However, if one looks at the root's usage throughout Tanakh, it is not easy to find a case in which it clearly means "to diminish". Radak brings one possible prooftext, the phrase "וְאָרוֹתִי אֶת בִּרְכוֹתֵיכֶם"  in Malakhi 2:2.  As it is hard to understand what it would mean to "curse a blessing," the verse might indeed mean that Hashem is to diminish the people's blessings.</fn></li> |
</ul></point> | </ul></point> | ||
<point><b>"אֲחַלְּקֵם בְּיַעֲקֹב וַאֲפִיצֵם בְּיִשְׂרָאֵל"</b> – This position views this as a preventative measure.  If the brothers are separated, their excessive wrath is less likely to cause damage.</point> | <point><b>"אֲחַלְּקֵם בְּיַעֲקֹב וַאֲפִיצֵם בְּיִשְׂרָאֵל"</b> – This position views this as a preventative measure.  If the brothers are separated, their excessive wrath is less likely to cause damage.</point> |
Version as of 03:37, 20 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 actions:
Rebuke
Yaakov chastises the brothers for their role 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' whole life is rooted 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,5 their later slaughter was deceitful and wicked.6
- 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.7
- 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 Shekhem as booty and hamstrung.8
- Wall – The word "שׁוֹר" is understood as if written "שׁוּר", and means wall.9 Yaakov is speaking of the walls of the city which the brothers destroyed.10
- Leader – The word "שׁוֹר" is a metaphor for a strong individual, and thus can refer to either Shekhem or Hamor, whom the brothers killed.11 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.12
Praise
Yaakov's words comprise a blessing to the brothers for their zealotry in defending Dinah.
Attempt to Kill Yosef
Yaakov's entire rebuke revolves only around Shimon and Levi's role in the plot 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 will ensure that there is always someone who will fight Israel's battles and instill fear in her enemies.
Combination
Yaakov's words to Yosef touch on multiple events, both the past crimes of selling Yosef and slaughtering Shekhem, and the future sins of Zimri and Korach.