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 their deeds.</p> | <p>Yaakov chastises the brothers for their role in the slaughter of Shekhem, expressing his anger at their deeds.</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" (<a href="Bereshit34" data-aht="source">Bereshit 34:30</a>), he was upset not only about the repercussions of their deeds but also about the immorality of their actions.<fn>The various commentators | + | <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" (<a href="Bereshit34" data-aht="source">Bereshit 34:30</a>), he was upset not only about the repercussions of their deeds but also about the immorality of their actions.<fn>The various commentators do not completely agree on the extent of the brothers' wrongdoing or 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 repent. For elaboration, see <a href="Sin and Slaughter of Shekhem" data-aht="page">Sin and Slaughter of Shekhem</a>.</fn> Thus, Yaakov's assessment of the deed in both chapters 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 a prophetic communication.  As such, his rebuke regarding the massacre of Shekhem represents not merely 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 | + | <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 a prophetic communication.  As such, his rebuke regarding the massacre of Shekhem represents not merely 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 word to Yaakov, the Torah thereby 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 squarely on the brothers' side.</point> |
<point><b>Yaakov's blessings: on the past or future?</b> These sources read most of Yaakov's blessings as referring to future events. In the case of Shimon and Levi, it is possible that Yaakov mentions their past actions only in order to explain why their 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 why the kingship bypassed them.<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>Yaakov's blessings: on the past or future?</b> These sources read most of Yaakov's blessings as referring to future events. In the case of Shimon and Levi, it is possible that Yaakov mentions their past actions only in order to explain why their 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 why the kingship bypassed them.<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/> |
Version as of 15:42, 20 December 2018
Yaakov's Parting Words to Shimon and Levi
Exegetical Approaches
Overview
In trying to uncover the meaning of Yaakov's address to Shimon and Levi, commentators mine the various episodes throughout Tanakh in which the two tribes play a part, searching for which stories best fit Yaakov's words. Ibn Ezra points to the slaughter of Shekhem, Or HaChayyim focuses on the sale of Yosef, and Rashi suggests a combination of the two. In contrast, both R"Y Bekhor Shor and R. Yehuda HeChasid maintain that Yaakov is speaking not about a specific event but rather about the brothers' fiery temperament.
However, the greatest difference between the approaches relates not to which event provides the backdrop to our text, but rather to the tone which they attribute to Yaakov's speech. Thus, while Ibn Ezra asserts that Yaakov is rebuking Shimon and Levi for the deceitful slaughter of Shekhem, R"Y Kimchi assumes that he is praising them for the very same deed. Similarly, while R"Y Bekhor Shor condemns the brothers' violent nature, R"Y HeChasid lauds it as a necessary trait for the survival of the nation.
The Episode of Shekhem
Yaakov's words to Shimon and Levi reference the story of Shekhem. This position subdivides regarding whether 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 their deeds.
- 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[בִּ]). In other words, since they had made a covenant with the Shekhemites to live together peacefully and share the land,5 their actions were 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 Chamor, 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 constitute 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 is speaking not 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 will always be someone to 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.