Difference between revisions of "Yaakov's Parting Words to Shimon and Levi/2"
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<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>Praise or rebuke</b> – R"Y Kimchi is among the minority of commentators who understand Yaakov's words to Shimon and Levi as comprising praise rather than rebuke.  His reading is explicitly motivated by verse 29's statement: "וַיְבָרֶךְ אוֹתָם אִישׁ אֲשֶׁר כְּבִרְכָתוֹ בֵּרַךְ אֹתָם," which 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> As such, he attempts to find a blessing even in Yaakov's apparent censure 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> | ||
<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>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 were "brothers" to praise how they demonstrated their brotherhood to Dinah by standing up for her honor.</point> | <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> | ||
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<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 their council?</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 their council?</point> | ||
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</opinion> | </opinion> | ||
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<point><b>"בְּסֹדָם אַל תָּבֹא נַפְשִׁי בִּקְהָלָם אַל תֵּחַד כְּבֹדִי"</b> – Or HaChayyim understands this verse as if it were written in the past tense. Yaakov is emphasizing that he played no role in either the brothers' secret hatred or in their gathering together to plot against Yosef. However, considering that the brothers knew that Yaakov played no part, such a declaration would seem unnecessary. It is possible, though, that these words are aimed more at Yosef than at Shimon and Levi,<fn>Alternatively, Yaakov is telling Shimon and Levi that they cannot blame their actions on his show of favoritism; ultimately they are responsible for their own actions. [This might be Or HaChayyim's understanding of Yaakov's words.]</fn> who might have always wondered whether, when Yaakov had sent him to check on his brothers so many years before, he had done so knowing what would happen.<fn>See <a href="Yosef's Treatment of his Family" data-aht="page">Yosef's Treatment of his Family</a> for an opinion that Yosef originally thought his father had a hand in the sale and wanted to punish him for his dreams of grandeur.</fn></point> | <point><b>"בְּסֹדָם אַל תָּבֹא נַפְשִׁי בִּקְהָלָם אַל תֵּחַד כְּבֹדִי"</b> – Or HaChayyim understands this verse as if it were written in the past tense. Yaakov is emphasizing that he played no role in either the brothers' secret hatred or in their gathering together to plot against Yosef. However, considering that the brothers knew that Yaakov played no part, such a declaration would seem unnecessary. It is possible, though, that these words are aimed more at Yosef than at Shimon and Levi,<fn>Alternatively, Yaakov is telling Shimon and Levi that they cannot blame their actions on his show of favoritism; ultimately they are responsible for their own actions. [This might be Or HaChayyim's understanding of Yaakov's words.]</fn> who might have always wondered whether, when Yaakov had sent him to check on his brothers so many years before, he had done so knowing what would happen.<fn>See <a href="Yosef's Treatment of his Family" data-aht="page">Yosef's Treatment of his Family</a> for an opinion that Yosef originally thought his father had a hand in the sale and wanted to punish him for his dreams of grandeur.</fn></point> | ||
<point><b>"אָרוּר אַפָּם כִּי עָז"</b> – According to this approach, Yaakov hoped to subdue the anger of the brothers by separating and dispersing them in Israel.</point> | <point><b>"אָרוּר אַפָּם כִּי עָז"</b> – According to this approach, Yaakov hoped to subdue the anger of the brothers by separating and dispersing them in Israel.</point> | ||
− | <point><b>No mention of Shekhem</b> – It is possible that even though the role of Shimon and Levi in the slaughter of Shekhem is much more explicit in the text than their role in the sale of Yosef, Or HaChayyim prefers to present Yaakov as focusing on the latter, because he views the brothers as being fundamentally justified for the slaughter (and assumes that Yaakov felt the same). If so, when Yaakov 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, but never questioned the morality of the brothers' deed. [See how Or HaChayyim defends Shimon and Levi' in <a href="Sin and Slaughter of Shekhem" data-aht="page">Sin and Slaughter of Shekhem</a>.] | + | <point><b>No mention of Shekhem</b> – It is possible that even though the role of Shimon and Levi in the slaughter of Shekhem is much more explicit in the text than their role in the sale of Yosef, Or HaChayyim prefers to present Yaakov as focusing on the latter, because he views the brothers as being fundamentally justified for the slaughter (and assumes that Yaakov felt the same). If so, when Yaakov 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, but never questioned the morality of the brothers' deed. [See how Or HaChayyim defends Shimon and Levi' in <a href="Sin and Slaughter of Shekhem" data-aht="page">Sin and Slaughter of Shekhem</a>.]</point> |
</category> | </category> | ||
<category>Fiery Temperament | <category>Fiery Temperament |
Version as of 11:11, 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.