Difference between revisions of "Yaakov's Parting Words to Shimon and Levi/2"
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<category>Slaughter of Shekhem | <category>Slaughter of Shekhem | ||
<p>Yaakov's words to Shimon and Levi reference their slaughter of Shekhem and express  his anger at the deed.</p> | <p>Yaakov's words to Shimon and Levi reference their slaughter of Shekhem and express  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>, | + | <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>,<fn></fn> <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 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 (the episode in Shekhem), 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 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>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 (the episode in Shekhem), 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 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).<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 dwelling" (מגורותיהם) or "origins".  As evidence, Ibn Ezra points to the root's usage in the phrase "מְכֹרֹתַיִךְ וּמֹלְדֹתַיִךְ" (Yechezkel 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/> | ||
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<point><b>No mention of Shekhem</b> – According to this approach, Yaakov's rebuke did not focus on the slaughter of Shekhem, because he did not find the brothers morally at fault for the killings. When he said "עֲכַרְתֶּם אֹתִי לְהַבְאִישֵׁנִי בְּיֹשֵׁב הָאָרֶץ" after the city's decimation, he was worried only about the potential reaction of surrounding nations to the deed, not whether it was justified. [See how Or HaChayyim defends and justifies Shimon and Levi's role in the massacre in <a href="Sin and Slaughter of Shekhem" data-aht="page">Sin and Slaughter of Shekhem</a>.]</point> | <point><b>No mention of Shekhem</b> – According to this approach, Yaakov's rebuke did not focus on the slaughter of Shekhem, because he did not find the brothers morally at fault for the killings. When he said "עֲכַרְתֶּם אֹתִי לְהַבְאִישֵׁנִי בְּיֹשֵׁב הָאָרֶץ" after the city's decimation, he was worried only about the potential reaction of surrounding nations to the deed, not whether it was justified. [See how Or HaChayyim defends and justifies Shimon and Levi's role in the massacre in <a href="Sin and Slaughter of Shekhem" data-aht="page">Sin and Slaughter of Shekhem</a>.]</point> | ||
</category> | </category> | ||
− | <category> | + | <category>Shimon and Levi's Temperament |
− | <p>Yaakov does not speak of any specific event, but rather about the brothers' | + | <p>Yaakov does not speak of any specific event, but rather about the brothers' general temperament and nature. This position subdivides regarding how it thinks Yaakov evaluates the traits:</p> |
<opinion>Worthy of Censure | <opinion>Worthy of Censure | ||
− | <p>Yaakov views the brothers | + | <p>Yaakov views the brothers' wrath negatively, and points to it as the reason that neither Shimon nor Levi merit kingship.</p> |
<mekorot><multilink><a href="RYosefBekhorShorBereshit49-5-7" data-aht="source">R. Yosef Bekhor Shor</a><a href="RYosefBekhorShorBereshit49-5-7" data-aht="source">Bereshit 49:5-7</a><a href="R. Yosef Bekhor Shor" data-aht="parshan">About R. Yosef Bekhor Shor</a></multilink></mekorot> | <mekorot><multilink><a href="RYosefBekhorShorBereshit49-5-7" data-aht="source">R. Yosef Bekhor Shor</a><a href="RYosefBekhorShorBereshit49-5-7" data-aht="source">Bereshit 49:5-7</a><a href="R. Yosef Bekhor Shor" data-aht="parshan">About R. Yosef Bekhor Shor</a></multilink></mekorot> | ||
<point><b>Blessings - on the past or future</b> – According to R"Y Bekhor Shor, much of Yaakov's final address to his sons relates to their roles during the Monarchic period. Thus, he opens his words, by telling Shimon and Levi why they did not merit to inherit the monarchy and right to rule, but were instead dispersed throughout the tribes.</point> | <point><b>Blessings - on the past or future</b> – According to R"Y Bekhor Shor, much of Yaakov's final address to his sons relates to their roles during the Monarchic period. Thus, he opens his words, by telling Shimon and Levi why they did not merit to inherit the monarchy and right to rule, but were instead dispersed throughout the tribes.</point> |
Version as of 02:08, 19 December 2018
Yaakov's Parting Words to Shimon and Levi
Exegetical Approaches
Slaughter of Shekhem
Yaakov's words to Shimon and Levi reference their slaughter of Shekhem and express his anger at the deed.
- 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 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 Shekehem 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 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
Attempt to Kill Yosef
Yaakov's rebuke revolves around Shimon and Levi's role in the plots to kill and sell Yosef.
Shimon and Levi's Temperament
Yaakov does not speak of any specific event, but rather about the brothers' general temperament and nature. This position subdivides regarding how it thinks Yaakov evaluates the traits:
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 finds the brothers' anger and willingness to kill praiseworthy and a necessary trait for the nation, as it provokes fear in Israel's enemies. Yaakov saw that the brothers would ensure that there was always someone who could fight Israel's battles.
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.