Difference between revisions of "Yaakov's Parting Words to Shimon and Levi/2"
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<category>The Episode of Shekhem | <category>The Episode 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 | + | <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 actions:</p> |
<opinion>Rebuke | <opinion>Rebuke | ||
− | <p>Yaakov | + | <p>Yaakov chastises the brothers for their role 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>, <multilink><a href="RYosefibnKaspiBereshit49-5" data-aht="source">R. Yosef ibn Kaspi</a><a href="RYosefibnKaspiBereshit49-5" data-aht="source">Bereshit 49:5</a><a href="R. Yosef ibn Kaspi" data-aht="parshan">About R. Yosef ibn Kaspi</a></multilink>, <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> | <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>, <multilink><a href="RYosefibnKaspiBereshit49-5" data-aht="source">R. Yosef ibn Kaspi</a><a href="RYosefibnKaspiBereshit49-5" data-aht="source">Bereshit 49:5</a><a href="R. Yosef ibn Kaspi" data-aht="parshan">About R. Yosef ibn Kaspi</a></multilink>, <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 evaluation of the slaughter</b> – This approach suggests that Yaakov viewed the brothers' actions in Shekhem negatively and that his 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>.</fn> His assessment of the deed in both chapters, thus, is identical.</point> | + | <point><b>Yaakov's evaluation of the slaughter</b> – This approach suggests that Yaakov viewed the brothers' actions in Shekhem negatively and that his 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 nonetheless 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>.</fn> His assessment of the deed in both chapters, thus, is identical.</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 our chapter were said via prophecy.  As such, his rebuke regarding the massacre of Shekhem does not represent his own opinion, but that of Hashem.<fn> | + | <point><b>Hashem's evaluation of the slaughter</b> – Ibn Ezra, R. Avraham b. HaRambam and Radak all assert that Yaakov's words in our chapter were said via prophecy.  As such, his rebuke regarding the massacre of Shekhem does not represent his own opinion, but that of Hashem.<fn>Even if disagrees and posits that Yaakov is expressing only his own feelings (and not prophesying), one might still suggest that in giving the last say to Yaakov, the Torah expresses its negative evaluation of the deed and its 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>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 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 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). | + | <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). <br/> |
<ul> | <ul> | ||
− | <li>According to R. Avraham b. HaRambam and Ramban, Yaakov is saying that the brothers' life | + | <li>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).</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> | ||
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<ul> | <ul> | ||
<li><b>Ox</b> – Yaakov is referring to the oxen which were taken from Shekhem 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 Shekhem as booty and hamstrung.<fn>See the first possibility in each of Radak and R. Avraham b. HaRambam.</fn></li> | ||
− | <li><b>Wall</b> – The word "שׁוֹר"  is understood as if written "שׁוּר", and means wall.<fn>See the word's usage in Bereshit 49:22, "בָּנוֹת צָעֲדָה עֲלֵי שׁוּר".</fn> Yaakov is speaking of the walls of the city which the brothers destroyed.<fn>See Targum | + | <li><b>Wall</b> – The word "שׁוֹר"  is understood as if written "שׁוּר", and means wall.<fn>See the word's usage in Bereshit 49:22, "בָּנוֹת צָעֲדָה עֲלֵי שׁוּר".</fn> Yaakov is speaking of the walls of the city which the brothers destroyed.<fn>See Targum Pseudo-Jonathan, Ibn Ezra and Radak.</fn></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> | <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> | ||
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<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> – This position views this as a preventative measure.  | + | <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.  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 | + | <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.  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 simply do not view Shimon and Levi as being any more culpable than anyone else. After all, no where is it explicit 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> |
</opinion> | </opinion> | ||
<opinion>Praise | <opinion>Praise | ||
<p>Yaakov's words comprise a blessing to the brothers for their zealotry in defending Dinah.</p> | <p>Yaakov's words comprise a blessing to the brothers for their zealotry in defending Dinah.</p> | ||
<mekorot><multilink><a href="TurLongCommentaryBereshit49-5-7" data-aht="source">R. Yosef Kimchi</a><a href="TurLongCommentaryBereshit49-3-4" data-aht="source">Long Commentary Bereshit 49:3-4</a><a href="TurLongCommentaryBereshit49-5-7" data-aht="source">Long Commentary Bereshit 49:5-7</a><a href="R. Yaakov b. Asher (Tur)" data-aht="parshan">About R. Yaakov b. Asher</a></multilink></mekorot> | <mekorot><multilink><a href="TurLongCommentaryBereshit49-5-7" data-aht="source">R. Yosef Kimchi</a><a href="TurLongCommentaryBereshit49-3-4" data-aht="source">Long Commentary Bereshit 49:3-4</a><a href="TurLongCommentaryBereshit49-5-7" data-aht="source">Long Commentary Bereshit 49:5-7</a><a href="R. Yaakov b. Asher (Tur)" data-aht="parshan">About R. Yaakov b. Asher</a></multilink></mekorot> | ||
− | <point><b>Evaluation of the slaughter</b> – This approach finds Shimon and Levi's anger and slaughter of Shekhem not only justified but even praise-worthy.  It would likely suggest that Yaakov's condemnation of the brothers immediately after the attack had nothing to do with the morality of their actions and only with their lack of prudence in not thinking through its potential repercussions. The fact that the Torah gives the last word to the brothers there (their cry, "הַכְזוֹנָה יַעֲשֶׂה אֶת אֲחוֹתֵנוּ") might suggest that Hashem agreed with the brothers' recognition that certain crimes call for extreme reactions.</point> | + | <point><b>Evaluation of the slaughter</b> – This approach finds Shimon and Levi's anger and slaughter of Shekhem not only justified but even praise-worthy.  It would likely suggest that Yaakov's condemnation of the brothers immediately after the attack had nothing to do with the morality and justice of their actions and only with their lack of prudence in not thinking through its potential repercussions. The fact that the Torah gives the last word to the brothers there (their cry, "הַכְזוֹנָה יַעֲשֶׂה אֶת אֲחוֹתֵנוּ") might suggest that Hashem agreed with the brothers' recognition that certain crimes call for extreme reactions.<fn>It is possible, too, that after their explanation, Yaakov himself was swayed that even despite the potential repercussions, Shimon and Levi were in the right to react as they did.</fn></point> |
− | <point><b>"שִׁמְעוֹן וְלֵוִי אַחִים"</b> – According to R. Yosef Kimchi, Yaakov emphasizes the fact that Shimon and Levi | + | <point><b>"שִׁמְעוֹן וְלֵוִי אַחִים"</b> – According to R. Yosef Kimchi, Yaakov emphasizes the fact that Shimon and Levi were "brothers" to praise how they demonstrated their brotherhood to Dinah by standing up for her honor.</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>"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.<fn>R. Yosef Kimchi does not explain the verse but could have taken any o fteh explanations given above for the word "שור".</fn></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>"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> – 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 | + | <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 their council?</point> |
− | <point><b>Motivation</b> – R"Y Kimchi's somewhat forced reading of the verses is motivated by a desire to view | + | <point><b>Motivation</b> – R"Y Kimchi's somewhat forced reading of the verses is motivated by a desire to view Yaakov's words to each of his sons as blessings. Verse 29's statement  וַיְבָרֶךְ אוֹתָם אִישׁ אֲשֶׁר" כְּבִרְכָתוֹ בֵּרַךְ אֹתָם" implies that all the brothers were blessed<fn>Cf. Ibn Ezra who asserts that this verse is referring not to Yaakov's address in verse 2-27, but a distinct blessing given afterwards.</fn> 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> | ||
<category>Attempt to Kill Yosef | <category>Attempt to Kill Yosef | ||
− | <p>Yaakov's rebuke revolves around Shimon and Levi's role in the | + | <p>Yaakov's rebuke revolves around Shimon and Levi's role in the plot to kill and sell Yosef.</p> |
<mekorot><multilink><a href="RMosheAlshikhBereshit49-5" data-aht="source">R. Moshe Alshikh</a><a href="RMosheAlshikhBereshit49-5" data-aht="source">Bereshit 49:5</a><a href="R. Moshe Alshikh" data-aht="parshan">About R. Moshe Alshikh</a></multilink>, <multilink><a href="OrHaChayyimBereshit49-5-7" data-aht="source">Or HaChayyim</a><a href="OrHaChayyimBereshit49-5-7" data-aht="source">Bereshit 49:5-7</a><a href="R. Chayyim b. Atar (Or HaChayyim)" data-aht="parshan">About R. Chayyim b. Atar</a></multilink><fn>The Or HaChayyim explains almost all of the verses as relating to the attempt to kill and sell Yosef, leading to his placement in this category. However, in his comments on the opening of verse 5 he makes a passing reference to the slaughter of Shekhem as well.</fn></mekorot> | <mekorot><multilink><a href="RMosheAlshikhBereshit49-5" data-aht="source">R. Moshe Alshikh</a><a href="RMosheAlshikhBereshit49-5" data-aht="source">Bereshit 49:5</a><a href="R. Moshe Alshikh" data-aht="parshan">About R. Moshe Alshikh</a></multilink>, <multilink><a href="OrHaChayyimBereshit49-5-7" data-aht="source">Or HaChayyim</a><a href="OrHaChayyimBereshit49-5-7" data-aht="source">Bereshit 49:5-7</a><a href="R. Chayyim b. Atar (Or HaChayyim)" data-aht="parshan">About R. Chayyim b. Atar</a></multilink><fn>The Or HaChayyim explains almost all of the verses as relating to the attempt to kill and sell Yosef, leading to his placement in this category. However, in his comments on the opening of verse 5 he makes a passing reference to the slaughter of Shekhem as well.</fn></mekorot> | ||
<point><b>Yaakov's blessings: on the past or future?</b> According to Or HaChayyim, in many of Yaakov's blessings he speaks of both the past and future, showing how the brother's past actions will affect their future tribes' status.<fn>See his explanations of Yaakov's parting words to Reuven, Shimon and Levi, Yehuda, Yissachar and Yosef.</fn> In his address to Shimon and Levi, Yaakov does the same.</point> | <point><b>Yaakov's blessings: on the past or future?</b> According to Or HaChayyim, in many of Yaakov's blessings he speaks of both the past and future, showing how the brother's past actions will affect their future tribes' status.<fn>See his explanations of Yaakov's parting words to Reuven, Shimon and Levi, Yehuda, Yissachar and Yosef.</fn> In his address to Shimon and Levi, Yaakov does the same.</point> | ||
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</opinion> | </opinion> | ||
<opinion>Worthy of Praise | <opinion>Worthy of Praise | ||
− | <p>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 | + | <p>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 is always someone who will fight Israel's battles and instill fear in her enemies.</p> |
<mekorot><multilink><a href="RYehudaHeChasidBereshit49-5" data-aht="source">R. Yehuda HeChasid</a><a href="RYehudaHeChasidBereshit49-5" data-aht="source">Bereshit 49:5</a><a href="R. Yehuda HeChasid" data-aht="parshan">About R. Yehuda HeChasid</a></multilink></mekorot> | <mekorot><multilink><a href="RYehudaHeChasidBereshit49-5" data-aht="source">R. Yehuda HeChasid</a><a href="RYehudaHeChasidBereshit49-5" data-aht="source">Bereshit 49:5</a><a href="R. Yehuda HeChasid" data-aht="parshan">About R. Yehuda HeChasid</a></multilink></mekorot> | ||
<point><b>Praise or rebuke</b> – R. Yehuda HeChasid is somewhat unique in understanding Yaakov to be praising rather than rebuking Shimon and Levi, seeing in their anger and readiness to kill a necessary and meritorious quality.<fn>Cf. <multilink><a href="Jubilees30" data-aht="source">Jubilees</a><a href="Jubilees30" data-aht="source">30</a><a href="Jubilees" data-aht="parshan">About Jubilees</a></multilink> which does not speak about Yaakov's blessing to the brothers but, as it regards the zeal of the brothers in Shekhem to be praiseworthy and even says that brothers were "written for a blessing" for their act, might agree with R. Yehuda HeChasid's interpretation.<br/> See also <multilink><a href="TurLongCommentaryBereshit49-5-7" data-aht="source">R. Yosef Kimchi</a><a href="TurLongCommentaryBereshit49-5-7" data-aht="source">Long Commentary Bereshit 49:5-7</a><a href="R. Yaakov b. Asher (Tur)" data-aht="parshan">About R. Yaakov b. Asher</a></multilink>'s positive reading of the blessing discussed at the end of this approach.</fn></point> | <point><b>Praise or rebuke</b> – R. Yehuda HeChasid is somewhat unique in understanding Yaakov to be praising rather than rebuking Shimon and Levi, seeing in their anger and readiness to kill a necessary and meritorious quality.<fn>Cf. <multilink><a href="Jubilees30" data-aht="source">Jubilees</a><a href="Jubilees30" data-aht="source">30</a><a href="Jubilees" data-aht="parshan">About Jubilees</a></multilink> which does not speak about Yaakov's blessing to the brothers but, as it regards the zeal of the brothers in Shekhem to be praiseworthy and even says that brothers were "written for a blessing" for their act, might agree with R. Yehuda HeChasid's interpretation.<br/> See also <multilink><a href="TurLongCommentaryBereshit49-5-7" data-aht="source">R. Yosef Kimchi</a><a href="TurLongCommentaryBereshit49-5-7" data-aht="source">Long Commentary Bereshit 49:5-7</a><a href="R. Yaakov b. Asher (Tur)" data-aht="parshan">About R. Yaakov b. Asher</a></multilink>'s positive reading of the blessing discussed at the end of this approach.</fn></point> | ||
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</category> | </category> | ||
<category>Combination | <category>Combination | ||
− | <p>Yaakov's words to Yosef | + | <p>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.</p> |
<mekorot><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>, <multilink><a href="TanchumaBuberVayechi12" data-aht="source">Tanchuma (Buber)</a><a href="TanchumaBuberVayechi12" data-aht="source">Vayechi 12</a><a href="Tanchuma" data-aht="parshan">About the Tanchuma</a></multilink>, <multilink><a href="TargumPseudo-JonathanBereshit49-5-7" data-aht="source">Targum Pseudo-Jonathan</a><a href="TargumPseudo-JonathanBereshit49-5-7" data-aht="source">Bereshit 49:5-7</a><a href="Targum Pseudo-Jonathan" data-aht="parshan">About Targum Pseudo-Jonathan</a></multilink>, <multilink><a href="TargumYerushalmiBereshit49-5-7" data-aht="source">Targum Yerushalmi</a><a href="TargumYerushalmiBereshit49-5-7" data-aht="source">Bereshit 49:5-7</a><a href="Targum Yerushalmi" data-aht="parshan">About Targum Yerushalmi</a></multilink>, <multilink><a href="RashiBereshit49-5-7" data-aht="source">Rashi</a><a href="RashiBereshit49-5-7" data-aht="source">Bereshit 49:5-7</a><a href="R. Shelomo Yitzchaki (Rashi)" data-aht="parshan">About R. Shelomo Yitzchaki</a></multilink>, <a href="AbarbanelBereshit49-5-7" data-aht="source">Abarbanel</a></mekorot> | <mekorot><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>, <multilink><a href="TanchumaBuberVayechi12" data-aht="source">Tanchuma (Buber)</a><a href="TanchumaBuberVayechi12" data-aht="source">Vayechi 12</a><a href="Tanchuma" data-aht="parshan">About the Tanchuma</a></multilink>, <multilink><a href="TargumPseudo-JonathanBereshit49-5-7" data-aht="source">Targum Pseudo-Jonathan</a><a href="TargumPseudo-JonathanBereshit49-5-7" data-aht="source">Bereshit 49:5-7</a><a href="Targum Pseudo-Jonathan" data-aht="parshan">About Targum Pseudo-Jonathan</a></multilink>, <multilink><a href="TargumYerushalmiBereshit49-5-7" data-aht="source">Targum Yerushalmi</a><a href="TargumYerushalmiBereshit49-5-7" data-aht="source">Bereshit 49:5-7</a><a href="Targum Yerushalmi" data-aht="parshan">About Targum Yerushalmi</a></multilink>, <multilink><a href="RashiBereshit49-5-7" data-aht="source">Rashi</a><a href="RashiBereshit49-5-7" data-aht="source">Bereshit 49:5-7</a><a href="R. Shelomo Yitzchaki (Rashi)" data-aht="parshan">About R. Shelomo Yitzchaki</a></multilink>, <a href="AbarbanelBereshit49-5-7" data-aht="source">Abarbanel</a></mekorot> | ||
<point><b>Blessings - on past or future?</b> According to Abarbanel, Yaakov's final words to his children were intended to be a mixture of rebuke for past deeds and foretelling of the future. The testament to Shimon and Levi fits this pattern, as Yaakov speaks of both past and future crimes, and the nature of the brothers' future inheritance.</point> | <point><b>Blessings - on past or future?</b> According to Abarbanel, Yaakov's final words to his children were intended to be a mixture of rebuke for past deeds and foretelling of the future. The testament to Shimon and Levi fits this pattern, as Yaakov speaks of both past and future crimes, and the nature of the brothers' future inheritance.</point> |
Version as of 05:54, 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 actions:
Rebuke
Yaakov chastises the brothers for their role 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' 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[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 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 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
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 plot 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 will ensure that there is always someone who will 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.