Difference between revisions of "Yaakov's Parting Words to Shimon and Levi/2"
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− | <category> | + | <category>The Episode of Shekhem |
− | <p>Yaakov's words to Shimon and Levi reference their slaughter of Shekhem | + | <p>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 role:</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>,<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> | + | <opinion>Rebuke |
− | + | <p>Yaakov chastised the brothers for their excessive violence 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>,<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>"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/> | ||
<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 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 "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 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 "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> – These sources divide regarding whether Yaakov's words refer to the past or future:<br/> | |
<ul> | <ul> | ||
<li><b>Past</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.<fn><multilink><a href="RashbamBereshit49-5-7" data-aht="source">Rashbam</a><a href="RashbamBereshit49-5-7" data-aht="source">Bereshit 49:5-7</a><a href="R. Shemuel b. Meir (Rashbam)" data-aht="parshan">About R. Shemuel b. Meir</a></multilink> questions this reading, pointing out that the word "אל" is never used in reference to a past action, and always refers to the future, either expressing a request, command or curse.</fn></li> | <li><b>Past</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.<fn><multilink><a href="RashbamBereshit49-5-7" data-aht="source">Rashbam</a><a href="RashbamBereshit49-5-7" data-aht="source">Bereshit 49:5-7</a><a href="R. Shemuel b. Meir (Rashbam)" data-aht="parshan">About R. Shemuel b. Meir</a></multilink> questions this reading, pointing out that the word "אל" is never used in reference to a past action, and always refers to the future, either expressing a request, command or curse.</fn></li> | ||
<li><b>Future</b> - 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.]</li> | <li><b>Future</b> - 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.]</li> | ||
</ul></point> | </ul></point> | ||
− | + | <point><b>"כִּי בְאַפָּם הָרְגוּ אִישׁ"</b> – The word "אִישׁ" 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":<br/> | |
<ul> | <ul> | ||
<li><b>Ox</b> – Yaakov is referring to the oxen which were taken from Shekehem as booty and hamstrung.<fn>See the first possibility in each of Radak and R. Avraham b. HaRambam.</fn></li> | <li><b>Ox</b> – Yaakov is referring to the oxen which were taken from Shekehem as booty and hamstrung.<fn>See the first possibility in each of Radak and R. Avraham b. HaRambam.</fn></li> | ||
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<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 and the second possibility in R. Avraham b. HaRambam.  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 (ברצונם), the brothers managed to uproot the power (עקרו שור) 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> | <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 and the second possibility in R. Avraham b. HaRambam.  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 (ברצונם), the brothers managed to uproot the power (עקרו שור) 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" – Blessing or curse?</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.</fn></li> | ||
</ul></point> | </ul></point> | ||
− | + | <point><b>אֲחַלְּקֵם בְּיַעֲקֹב וַאֲפִיצֵם בְּיִשְׂרָאֵל</b></point> | |
− | + | <point><b>Yaakov's evaluation of the slaughter</b> – 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.<fn>The various commentators don't agree totally on the extent of the brothers' wrong-doing, nor regarding which if 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 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>.<br/><br/></fn></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 Chapter 49 were said via prophecy. As such, his rebuke does not represent his own opinion, but that of Hashem.<fn>However, even if one posits that Yaakov is expressing only his own feelings, one might still suggest that in giving the last say to Yaakov, the Torah expresses its negative evaluation of the deed and 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>No mention of 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.  He likely thought that the brothers had truly believed that Yosef had been killed by a wild animal and that they were just as surprised to find him alive as he was.  As nothing would be gained by revealing the truth to their father, the brothers kept him in the dark even after reuniting with Yosef.<fn>It is also possible that these sources assume that even if Yaakov knew of the sale, he might not have though Shimon and Levi were any more culpable than anyone else, as there is no evidence in the verses that they played a significant role in the plotting.</fn></point> | |
+ | </opinion> | ||
</category> | </category> | ||
<category>Attempt to Kill Yosef | <category>Attempt to Kill Yosef | ||
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<point><b>"אָרוּר אַפָּם כִּי עָז וְעֶבְרָתָם כִּי קָשָׁתָה"</b> – This sentence, too, represents the words of enemy nations, who recognize the harsh wrath of Shimon and Levi and fear them as a result.</point> | <point><b>"אָרוּר אַפָּם כִּי עָז וְעֶבְרָתָם כִּי קָשָׁתָה"</b> – This sentence, too, represents the words of enemy nations, who recognize the harsh wrath of Shimon and Levi and fear them as a result.</point> | ||
<point><b>"אֲחַלְּקֵם בְּיַעֲקֹב וַאֲפִיצֵם בְּיִשְׂרָאֵל"</b> – R. Yehuda HeChasid asserts that Yaakov is referring to the fact that all the other tribes will desire to hire Shimon and Levi to fight for them.<fn>This interpretation stands in contrast to the accepted understanding that Yaakov is referring to the brothers' inheritance in Canaan, where they will be dispersed among the tribes.</fn>  They will be divided among Israel as they spread out to aid each tribe in their battles.<fn>R. Yehuda HeChasid attempts to bring proof from Yehuda's proposal to Shimon in Shofetim 1:3 "עֲלֵה אִתִּי בְגֹרָלִי וְנִלָּחֲמָה בַּכְּנַעֲנִי", where he asks Shimon to join him in fighting the Canaanites. The prooftext, however, is somewhat weak, since Yehuda's proposal is that each will help the other (וְהָלַכְתִּי גַם אֲנִי אִתְּךָ בְּגוֹרָלֶךָ), and not that Shimon alone will help Yehuda.</fn></point> | <point><b>"אֲחַלְּקֵם בְּיַעֲקֹב וַאֲפִיצֵם בְּיִשְׂרָאֵל"</b> – R. Yehuda HeChasid asserts that Yaakov is referring to the fact that all the other tribes will desire to hire Shimon and Levi to fight for them.<fn>This interpretation stands in contrast to the accepted understanding that Yaakov is referring to the brothers' inheritance in Canaan, where they will be dispersed among the tribes.</fn>  They will be divided among Israel as they spread out to aid each tribe in their battles.<fn>R. Yehuda HeChasid attempts to bring proof from Yehuda's proposal to Shimon in Shofetim 1:3 "עֲלֵה אִתִּי בְגֹרָלִי וְנִלָּחֲמָה בַּכְּנַעֲנִי", where he asks Shimon to join him in fighting the Canaanites. The prooftext, however, is somewhat weak, since Yehuda's proposal is that each will help the other (וְהָלַכְתִּי גַם אֲנִי אִתְּךָ בְּגוֹרָלֶךָ), and not that Shimon alone will help Yehuda.</fn></point> | ||
− | <point><b>No mention of Shekhem</b> – This approach might assume that the incident in Shekhem was one of the reasons that the brothers had the reputation that they did. If so, in Chapter 34 Yaakov had  not been upset about the extremity of the the brothers' actions, only worried about the prudence of the deed. The fact that the Torah gives the last word to the brothers there (their cry, "") might suggest that Hashem, too, had no issue with the brothers' deed, recognizing that certain crimes call for extreme reactions.</point> | + | <point><b>No mention of Shekhem</b> – This approach might assume that the incident in Shekhem was one of the reasons that the brothers had the reputation that they did. If so, in Chapter 34 Yaakov had  not been upset about the extremity of the the brothers' actions, only worried about the prudence of the deed. The fact that the Torah gives the last word to the brothers there (their cry, "הַכְזוֹנָה יַעֲשֶׂה אֶת אֲחוֹתֵנוּ") might suggest that Hashem, too, had no issue with the brothers' deed, recognizing that certain crimes call for extreme reactions.</point> |
− | <point><b>No mention of sale</b> – According to R. Yehuda HeChasid, though the brothers planned to sell Yosef, they never did so as the Midianites beat them to it.  Shadal's cousin goes a step further to suggest that the brothers themselves were unaware of the sale and astonished when Reuven found the pit empty, leading them to conclude that Yosef had indeed been killed by a wild animal (as they told their father). [See <a href="Who Sold Yosef" data-aht="page">Who Sold Yosef</a> for details.]  If so, it is | + | <point><b>No mention of sale</b> – According to R. Yehuda HeChasid, though the brothers planned to sell Yosef, they never did so as the Midianites beat them to it.  Shadal's cousin goes a step further to suggest that the brothers themselves were unaware of the sale and astonished when Reuven found the pit empty, leading them to conclude that Yosef had indeed been killed by a wild animal (as they told their father). [See <a href="Who Sold Yosef" data-aht="page">Who Sold Yosef</a> for details.]  If so, it is clear why Yaakov does not rebuke Shimon and Levi for the sale<fn>It is also possible that R. Yehuda HeChasid was motivated to read Yaakov's words as a blessing, to fit the tone of Yaakov's speech to all the other brothers. If he was looking to read the verses in a positive  rather than a negative manner, this would exclude suggesting that the verses refer to the sale.  [However, considering that R. Yehuda HeChasid reads Yaakov's words to Reuven as chastisement, it is difficult to say that he would have been greatly bothered to read the "blessing" to Shimon and Levi, too, as rebuke.]</fn> and very likely that Yaakov never learned of the original plotting either.)<fn>Interestingly Shadal himself in the later printed editions of his commentary, nonetheless contends that Yaakov assumed (incorrectly) that the brothers had been directly responsible for the sale.</fn></point> |
<point><b>Motivation</b></point> | <point><b>Motivation</b></point> | ||
</opinion> | </opinion> |
Version as of 03:20, 19 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 role:
Rebuke
Yaakov chastised the brothers for their excessive violence 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' 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.
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 would ensure that there was always someone who could fight Israel's battles and provoke fear in her enemies.
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.