Difference between revisions of "Yaakov's Parting Words to Shimon and Levi/2"
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<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> | ||
<point><b>No mention of the sale of Yosef</b> – This position might suggest that Yaakov made no allusion to Shimon and Levi's role in the sale of Yosef because Yaakov was totally unaware of the sale.<fn>In contrast to R"Y HeChasid (see below), these sources assume that the brothers did sell Yosef, and as such, this was a crime that Yaakov might have chosen to address, had he known about it. See <a href="Who Sold Yosef" data-aht="page">Who Sold Yosef?</a> for more.</fn>  He likely thought that the brothers had truly believed that Yosef had been killed by a wild animal, and that they were completely surprised to find him alive.  As nothing would be gained by revealing the truth to their father, the brothers continued to keep him in the dark even after reuniting with Yosef.<fn>It is also possible that these sources simply do not view Shimon and Levi as being any more culpable than anyone else. After all, there is no verse which explicitly states that they were the plot's initiators. As such, even if Yaakov was aware of the sale, he might not have chastised Shimon and Levi for it.</fn></point> | <point><b>No mention of the sale of Yosef</b> – This position might suggest that Yaakov made no allusion to Shimon and Levi's role in the sale of Yosef because Yaakov was totally unaware of the sale.<fn>In contrast to R"Y HeChasid (see below), these sources assume that the brothers did sell Yosef, and as such, this was a crime that Yaakov might have chosen to address, had he known about it. See <a href="Who Sold Yosef" data-aht="page">Who Sold Yosef?</a> for more.</fn>  He likely thought that the brothers had truly believed that Yosef had been killed by a wild animal, and that they were completely surprised to find him alive.  As nothing would be gained by revealing the truth to their father, the brothers continued to keep him in the dark even after reuniting with Yosef.<fn>It is also possible that these sources simply do not view Shimon and Levi as being any more culpable than anyone else. After all, there is no verse which explicitly states that they were the plot's initiators. As such, even if Yaakov was aware of the sale, he might not have chastised Shimon and Levi for it.</fn></point> | ||
− | <point><b>"אִישׁ אֲשֶׁר כְּבִרְכָתוֹ בֵּרַךְ אֹתָם"</b> – Verse 28, which suggests that Yaakov blessed each of his sons, is difficult for this position which sees no blessing in Yaakov's words to Shimon and Levi. Ibn Ezra responds that the | + | <point><b>"אִישׁ אֲשֶׁר כְּבִרְכָתוֹ בֵּרַךְ אֹתָם"</b> – Verse 28, which suggests that Yaakov blessed each of his sons, is difficult for this position which sees no blessing in Yaakov's words to Shimon and Levi. Ibn Ezra responds that the verse is referring not to Yaakov's words in verses 3-26, but rather to a separate blessing, whose content is not shared in the chapter, and which was relayed only following the last will and testament.</point> |
</opinion> | </opinion> | ||
<opinion>Praise | <opinion>Praise |
Latest revision as of 05:22, 19 June 2024
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.