Difference between revisions of "Yaakov's Parting Words to Shimon and Levi/2"
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<point><b>"כְּלֵי חָמָס מְכֵרֹתֵיהֶם"</b> – According to most of these commentators, the word "מְכֵרֹתֵיהֶם" means "their abode" or "origins" as used in the phrase "מְכֹרֹתַיִךְ וּמֹלְדֹתַיִךְ" (Yechezel 16:3).<fn>R. Avraham b. HaRambam and Ramban raise this as one possibility as well, but explain that the phrase means that the brothers' entire life was predicated on blood and war.</fn> <br/> | <point><b>"כְּלֵי חָמָס מְכֵרֹתֵיהֶם"</b> – According to most of these commentators, the word "מְכֵרֹתֵיהֶם" means "their abode" or "origins" as used in the phrase "מְכֹרֹתַיִךְ וּמֹלְדֹתַיִךְ" (Yechezel 16:3).<fn>R. Avraham b. HaRambam and Ramban raise this as one possibility as well, but explain that the phrase means that the brothers' entire life was predicated on blood and war.</fn> <br/> | ||
<ul> | <ul> | ||
| − | <li>According to R. Avraham b. HaRambam and Ramban , Yaakov is saying that the brothers' origins (and, thus, the whole fabric of their lives) lie in acts of violence, (as demonstrated in Shekhem).</li> | + | <li>According to R. Avraham b. HaRambam and Ramban, Yaakov is saying that the brothers' origins (and, thus, the whole fabric of their lives) lie in acts of violence, (as demonstrated in Shekhem).</li> |
<li>Ibn Ezra and Radak, in contrast, assert that Yaakov tells the brothers that since the Shekhemites were living with them in the land (מְכֵרֹתֵיהֶם[ב‎]) and thought that they were at peace with each other,<fn>These commentators are referring to the fact that the brothers had cut a covenant with Shekhem.</fn> Shimon and Levi's attack was unjust (חָמָס).<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 "כלי חמס" and their desire for battle.  R. Hirsch, too, reaches a similar understanding of the verse.  He suggests that the root "מכר" refers to an attempt to achieve or acquire something.  Shimon and Levi's methods in so doing were "כלי חמס", as they pretended to negotiate a dowry and reach a friendly agreement, when really plotting a violent slaughter.</fn></li> | <li>Ibn Ezra and Radak, in contrast, assert that Yaakov tells the brothers that since the Shekhemites were living with them in the land (מְכֵרֹתֵיהֶם[ב‎]) and thought that they were at peace with each other,<fn>These commentators are referring to the fact that the brothers had cut a covenant with Shekhem.</fn> Shimon and Levi's attack was unjust (חָמָס).<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 "כלי חמס" and their desire for battle.  R. Hirsch, too, reaches a similar understanding of the verse.  He suggests that the root "מכר" refers to an attempt to achieve or acquire something.  Shimon and Levi's methods in so doing were "כלי חמס", 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> – 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.</point> | <point><b>"בְּסֹדָם אַל תָּבֹא נַפְשִׁי בִּקְהָלָם אַל תֵּחַד כְּבֹדִי"</b> – 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.</point> | ||
| − | <point><b>כִּי בְאַפָּם הָרְגוּ אִישׁ</b> – The word "איש" can refer either to the individual Shekhem, or to the people of the city as a whole.</point> | + | <point><b>"כִּי בְאַפָּם הָרְגוּ אִישׁ"</b> – The word "איש" can refer either to the individual Shekhem, or to the people of the city as a whole.</point> |
<point><b>"וּבִרְצֹנָם עִקְּרוּ שׁוֹר"</b> – These sources offer three possible explanations of the word "שׁוֹר" and the phrase as a whole:<br/> | <point><b>"וּבִרְצֹנָם עִקְּרוּ שׁוֹר"</b> – These sources offer three possible explanations of the word "שׁוֹר" and the phrase as a whole:<br/> | ||
<ul> | <ul> | ||
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<li>R. Hirsch claims that though Yaakov felt that the brothers' motives and goals were fine, their methods were problematic.</li> | <li>R. Hirsch claims that though Yaakov felt that the brothers' motives and goals were fine, their methods were problematic.</li> | ||
</ul></point> | </ul></point> | ||
| − | <point><b>Hashem's evaluation of the deed</b> – Most of these sources would likely | + | <point><b>Hashem's evaluation of the deed</b> – Most of these sources would likely suggest that the Torah expresses its negative evaluation of the brothers by giving the last say to Yaakov, through his words in these verses.<fn>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 despite Yaakov's negative evaluation, Hashem was on the brother's side.</point> |
</category> | </category> | ||
<category>Sale of Yosef | <category>Sale of Yosef | ||
Version as of 12:55, 16 December 2018
Shimon and Levi – Blessed or Cursed?
Exegetical Approaches
Slaughter of Shekhem
Yaakov's words to Shimon and Levi reference their slaughter of Shekhem and express his anger at the deed.
Sources:Testament of Levi, Ibn Ezra, R. Yosef Kimchi, Radak, R. Avraham b. HaRambam, Ramban, R. Hirsch?
"כְּלֵי חָמָס מְכֵרֹתֵיהֶם" – According to most of these commentators, the word "מְכֵרֹתֵיהֶם" means "their abode" or "origins" as used in the phrase "מְכֹרֹתַיִךְ וּמֹלְדֹתַיִךְ" (Yechezel 16:3).1
- According to R. Avraham b. HaRambam and Ramban, Yaakov is saying that the brothers' origins (and, thus, the whole fabric of their lives) lie in acts of violence, (as demonstrated in Shekhem).
- Ibn Ezra and Radak, in contrast, assert that Yaakov tells the brothers that since the Shekhemites were living with them in the land (מְכֵרֹתֵיהֶם[ב]) and thought that they were at peace with each other,2 Shimon and Levi's attack was unjust (חָמָס).3
"בְּסֹדָם אַל תָּבֹא נַפְשִׁי בִּקְהָלָם אַל תֵּחַד כְּבֹדִי" – 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.
"כִּי בְאַפָּם הָרְגוּ אִישׁ" – The word "איש" can refer either to the individual Shekhem, or to the people of the city as a whole.
"וּבִרְצֹנָם עִקְּרוּ שׁוֹר" – These sources offer three possible explanations of the word "שׁוֹר" and the phrase as a whole:
- Ox – Yaakov is referring to the oxen which were taken in booty and hamstrung.
- Wall – The word "שׁוֹר" is understood as if written "שׁוּר", and means wall.4 Yaakov is speaking of the walls of the city which the brothers destroyed. (Ibn Ezra)5
- Leader – The word is a metaphor for a strong individual, and thus can refer to either Shekhem or Hamor., whom the brothers killed.6
Yaakov's evaluation of the slaughter – This approach suggests that Yaakov's 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.
- Radak claims that Yaakov felt that the brothers were unjustified in killing the entire city, as Shekhem alone had sinned.
- 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.
- R. Hirsch claims that though Yaakov felt that the brothers' motives and goals were fine, their methods were problematic.
Hashem's evaluation of the deed – Most of these sources would likely suggest that the Torah expresses its negative evaluation of the brothers by giving the last say to Yaakov, through his words in these verses.7 The Testament of Yaakov, in contrast, suggests that despite Yaakov's negative evaluation, Hashem was on the brother's side.
