Difference between revisions of "Yaakov's Parting Words to Shimon and Levi/2"
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<point><b>"כְּלֵי חָמָס מְכֵרֹתֵיהֶם"</b> – R. Yosef Kimchi understands "מְכֵרֹתֵיהֶם" to refer to weapons,<fn>See <multilink><a href="TanchumaVayechi9-10" data-aht="source">Tanchuma</a><a href="TanchumaVayechi9-10" data-aht="source">Vayechi 9-10</a><a href="Tanchuma" data-aht="parshan">About the Tanchuma</a></multilink> and <a href="BereshitRabbah99-6" data-aht="source">Bereshit Rabbah</a>.</fn> but he subtly changes the negative connotation of the larger phrase by suggesting that the word "חָמָס" does not describe Shimon and Levi's weapons, but rather the actions of Shekhem.  In other words, Yaakov is not condemning the brothers' weapons as being tools of violence, but praising Shimon and Levi for taking them to fight against the "חָמָס" and wickedness of Shekhem.</point> | <point><b>"כְּלֵי חָמָס מְכֵרֹתֵיהֶם"</b> – R. Yosef Kimchi understands "מְכֵרֹתֵיהֶם" to refer to weapons,<fn>See <multilink><a href="TanchumaVayechi9-10" data-aht="source">Tanchuma</a><a href="TanchumaVayechi9-10" data-aht="source">Vayechi 9-10</a><a href="Tanchuma" data-aht="parshan">About the Tanchuma</a></multilink> and <a href="BereshitRabbah99-6" data-aht="source">Bereshit Rabbah</a>.</fn> but he subtly changes the negative connotation of the larger phrase by suggesting that the word "חָמָס" does not describe Shimon and Levi's weapons, but rather the actions of Shekhem.  In other words, Yaakov is not condemning the brothers' weapons as being tools of violence, but praising Shimon and Levi for taking them to fight against the "חָמָס" and wickedness of Shekhem.</point> | ||
<point><b>"כִּי בְאַפָּם הָרְגוּ אִישׁ וּבִרְצֹנָם עִקְּרוּ שׁוֹר"</b> – This refers to the righteous and well placed anger of the brothers in their decimation of Shekhem and plundering of the city.</point> | <point><b>"כִּי בְאַפָּם הָרְגוּ אִישׁ וּבִרְצֹנָם עִקְּרוּ שׁוֹר"</b> – This refers to the righteous and well placed anger of the brothers in their decimation of Shekhem and plundering of the city.</point> | ||
− | <point><b>"אָרוּר אַפָּם... אֲחַלְּקֵם בְּיַעֲקֹב" – Blessing or curse?</b> R"Y Kimchi reads this as a blessing, that the brothers' wrath should be diminished in the sense that it is spread out throughout the tribes.</point> | + | <point><b>"אָרוּר אַפָּם... אֲחַלְּקֵם בְּיַעֲקֹב" – Blessing or curse?</b> R"Y Kimchi reads this as a blessing, that the brothers' wrath should be diminished in the sense that it is spread out throughout the tribes. Anger, when used correctly, can be a positive trait, and so Yaakov blesses the brothers that their anger should spread throughout Israel.</point> |
− | <point><b>"בְּסֹדָם אַל תָּבֹא נַפְשִׁי בִּקְהָלָם אַל תֵּחַד כְּבֹדִי"</b></point> | + | <point><b>"בְּסֹדָם אַל תָּבֹא נַפְשִׁי בִּקְהָלָם אַל תֵּחַד כְּבֹדִי"</b> – This verse is quite difficult for this approach, for if Yaakov is proud if his sons, why would he say that he wants no part in the council of his sons.</point> |
+ | <point><b>Motivation</b> – R"Y Kimchi's somewhat forced reading of the verses is motivated by a desire to view all of Yaakov's words as blessings. Verse 29's statement  וַיְבָרֶךְ אוֹתָם אִישׁ אֲשֶׁר" כְּבִרְכָתוֹ בֵּרַךְ אֹתָם" implies that all the brothers were blessed and so he attempts to find a blessing even in Yaakov's apparent rebuke of both Reuven<fn>See his comments to Bereshit 49:3-4 where he suggests that Yaakov is blessing Reuven that he be forgiven for his deed.</fn> and Shimon and Levi.</point> | ||
</opinion> | </opinion> | ||
</category> | </category> | ||
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<point><b>"כְּלֵי חָמָס מְכֵרֹתֵיהֶם"</b> – According to most of these sources, this verse refers to the brothers' generally violent behavior and does not allude to any specific incident. The word "מְכֵרֹתֵיהֶם" is understood either as "weapons" (Tanchuma) or "thoughts" (Targum Pseudo-Jonathon and Abarbanel) of violence.<fn>This position could have alternatively explained, like Or HaChayyim above, that the verse alludes to the unjust selling of Yosef.</fn></point> | <point><b>"כְּלֵי חָמָס מְכֵרֹתֵיהֶם"</b> – According to most of these sources, this verse refers to the brothers' generally violent behavior and does not allude to any specific incident. The word "מְכֵרֹתֵיהֶם" is understood either as "weapons" (Tanchuma) or "thoughts" (Targum Pseudo-Jonathon and Abarbanel) of violence.<fn>This position could have alternatively explained, like Or HaChayyim above, that the verse alludes to the unjust selling of Yosef.</fn></point> | ||
<point><b>"כִּי בְאַפָּם הָרְגוּ אִישׁ וּבִרְצֹנָם עִקְּרוּ שׁוֹר"</b> – According to Rashi, the first phrase, "כִּי בְאַפָּם הָרְגוּ אִישׁ", refers to the slaughter of the people of Shekhem,<fn>Rashi likely prefers to read "" as referring to people rather the individuals Shekhem or Hamor because the problematic action was precisely the collective nature of the massacre.  Had there only been a targeted killing, Yaakov might not have been upset.</fn> while "וּבִרְצֹנָם עִקְּרוּ שׁוֹר" refers to the attempt to kill Yosef,<fn>The verse states "וּבִרְצֹנָם" because they wanted to kill Yosef but did not succeed.</fn> who is compared to an ox in Moshe's blessings in Devarim 33:17.</point> | <point><b>"כִּי בְאַפָּם הָרְגוּ אִישׁ וּבִרְצֹנָם עִקְּרוּ שׁוֹר"</b> – According to Rashi, the first phrase, "כִּי בְאַפָּם הָרְגוּ אִישׁ", refers to the slaughter of the people of Shekhem,<fn>Rashi likely prefers to read "" as referring to people rather the individuals Shekhem or Hamor because the problematic action was precisely the collective nature of the massacre.  Had there only been a targeted killing, Yaakov might not have been upset.</fn> while "וּבִרְצֹנָם עִקְּרוּ שׁוֹר" refers to the attempt to kill Yosef,<fn>The verse states "וּבִרְצֹנָם" because they wanted to kill Yosef but did not succeed.</fn> who is compared to an ox in Moshe's blessings in Devarim 33:17.</point> | ||
− | <point><b>"בְּסֹדָם אַל תָּבֹא נַפְשִׁי בִּקְהָלָם אַל תֵּחַד כְּבֹדִי"</b> – Tanchuma (and Rashi in its wake) read this verse as referring to future events.  Yaakov says that he wants his name and honor not to be associated<fn>The Midrash points out that in both cases, when the verses identify the sinner, they do not refer to him as "the son of Yaakov" so Yaakov's request was granted.</fn> with either Zimri's later prostitution with Kazbi (בְּסֹדָם אַל תָּבֹא נַפְשִׁי), or with Korach's congregating on Moshe (בִּקְהָלָם אַל תֵּחַד כְּבֹדִי).<fn>Korach's rebellion is referred to as their congregating ("בִּקְהָלָם") since the verse states, "<b>וַיִּקָּהֲלוּ</b> עַל מֹשֶׁה וְעַל אַהֲרֹןי" (Bemidbar 16:1).  It is less clear why Zimri's action should have been referred to as a secret ("בְּסֹדָם").  Even though normally sexual violations are unseen and private, Zimri's act was done publicly, and it was specifically its public nature which was so problematic.</fn></point> | + | <point><b>"בְּסֹדָם אַל תָּבֹא נַפְשִׁי בִּקְהָלָם אַל תֵּחַד כְּבֹדִי"</b> – Tanchuma (and Rashi in its wake) read this verse as referring to future events.  Yaakov says that he wants his name and honor not to be associated<fn>The Midrash points out that in both cases, when the verses identify the sinner, they do not refer to him as "the son of Yaakov" so Yaakov's request was granted.</fn> with either Zimri's later prostitution with Kazbi (בְּסֹדָם אַל תָּבֹא נַפְשִׁי),<fn>See also the <multilink><a href="TestamentsofthePatriarchsShimon5" data-aht="source">Testaments of Shimon</a><a href="TestamentsofthePatriarchsShimon5" data-aht="source">Shimon 5</a><a href="Testaments of the Patriarchs" data-aht="parshan">About Testaments of the Patriarchs</a></multilink> where Shimon alludes to this later sin as well, warning his descendants against such prostitution.</fn> or with Korach's congregating on Moshe (בִּקְהָלָם אַל תֵּחַד כְּבֹדִי).<fn>Korach's rebellion is referred to as their congregating ("בִּקְהָלָם") since the verse states, "<b>וַיִּקָּהֲלוּ</b> עַל מֹשֶׁה וְעַל אַהֲרֹןי" (Bemidbar 16:1).  It is less clear why Zimri's action should have been referred to as a secret ("בְּסֹדָם").  Even though normally sexual violations are unseen and private, Zimri's act was done publicly, and it was specifically its public nature which was so problematic.</fn></point> |
<point><b>"אָרוּר אַפָּם כִּי עָז" – Blessing or curse?</b> Though all these sources view Yaakov's words as a rebuke, they attempt to mitigate their harshness. Thus, the Targumim suggest that the word "cursed" refers not to the brothers being cursed on account of their wrath, but to Shekhem being cursed when Shimon and Levi went to destroy it in their anger. Tanchuma and Rashi, instead, point out that Yaakov cursed only the brothers' anger, not them personally.</point> | <point><b>"אָרוּר אַפָּם כִּי עָז" – Blessing or curse?</b> Though all these sources view Yaakov's words as a rebuke, they attempt to mitigate their harshness. Thus, the Targumim suggest that the word "cursed" refers not to the brothers being cursed on account of their wrath, but to Shekhem being cursed when Shimon and Levi went to destroy it in their anger. Tanchuma and Rashi, instead, point out that Yaakov cursed only the brothers' anger, not them personally.</point> | ||
<point><b>Knowledge of Yosef's sale</b> – These sources all assume that Yaakov knew not only of the sale but also that Shimon and Levi were the initial plotters.</point> | <point><b>Knowledge of Yosef's sale</b> – These sources all assume that Yaakov knew not only of the sale but also that Shimon and Levi were the initial plotters.</point> |
Version as of 05:29, 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' life and origins 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,6 their later slaughter was deceitful and wicked.7
- 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.8
- 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.9
- Wall – The word "שׁוֹר" is understood as if written "שׁוּר", and means wall.10 Yaakov is speaking of the walls of the city which the brothers destroyed.11
- Leader – The word is a metaphor for a strong individual, and thus can refer to either Shekhem or Hamor, whom the brothers killed.12 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.13
Praise
Yaakov's words comprise a blessing to the brothers for their zealotry in defending Dinah.
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.