Difference between revisions of "Yaakov's Parting Words to Shimon and Levi/2"
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<p>Yaakov chastises the brothers for their role in the slaughter of Shekhem, expressing his anger at the deed.</p> | <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' | + | <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' wrongdoing, 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>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>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> | ||
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<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> | ||
<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.<fn>R. Yosef Kimchi does not explain the verse but could have taken any | + | <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 of the 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 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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<point><b>" שִׁמְעוֹן וְלֵוִי אַחִים"</b></point> | <point><b>" שִׁמְעוֹן וְלֵוִי אַחִים"</b></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-Jonathan 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-Jonathan 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 "איש" as referring to people rather than 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),<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>"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> |
Version as of 13:43, 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.