Difference between revisions of "Yaakov's Parting Words to Shimon and Levi/2"
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<point><b>"כִּי בְאַפָּם הָרְגוּ אִישׁ"</b> – These sources assert that the phrase refers to the attempt to kill Yosef. They assume that (though not stated) Shimon and Levi were the ones who suggested, "וְעַתָּה לְכוּ וְנַהַרְגֵהוּ" and thus, they were the most culpable.‎<fn><span class="aht-text">These sources are likely following </span><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> which arrives at Shimon and Levi's role through a process of elimination. Since Reuven and Yehuda acted to prevent Yosef from being killed, it is unlikely that they were the ones to initially suggest the murder.  This leaves the next two oldest brothers, Shimon and Levi, as the most likely candidates. The Midrash brings further proof from the fact that later Yosef decides to imprison Shimon specifically (Bereshit 42:24).  [It further identifies the brother who opened his sack to find the returned monies as Levi, suggesting that Yosef intentionally planted it in his bag to cause him worry and punish him for his role in the sale.  However, Levi is not named explicitly in the text.]</fn> Though the brothers did not end up killing Yosef, the verse attributes the action to them because they desired to kill him and even acted upon it when they threw him into the pit.</point> | <point><b>"כִּי בְאַפָּם הָרְגוּ אִישׁ"</b> – These sources assert that the phrase refers to the attempt to kill Yosef. They assume that (though not stated) Shimon and Levi were the ones who suggested, "וְעַתָּה לְכוּ וְנַהַרְגֵהוּ" and thus, they were the most culpable.‎<fn><span class="aht-text">These sources are likely following </span><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> which arrives at Shimon and Levi's role through a process of elimination. Since Reuven and Yehuda acted to prevent Yosef from being killed, it is unlikely that they were the ones to initially suggest the murder.  This leaves the next two oldest brothers, Shimon and Levi, as the most likely candidates. The Midrash brings further proof from the fact that later Yosef decides to imprison Shimon specifically (Bereshit 42:24).  [It further identifies the brother who opened his sack to find the returned monies as Levi, suggesting that Yosef intentionally planted it in his bag to cause him worry and punish him for his role in the sale.  However, Levi is not named explicitly in the text.]</fn> Though the brothers did not end up killing Yosef, the verse attributes the action to them because they desired to kill him and even acted upon it when they threw him into the pit.</point> | ||
<point><b>"וּבִרְצֹנָם עִקְּרוּ שׁוֹר"</b> – These sources suggest that the word "שׁוֹר" refers to Yosef, who is so called by Moshe in his blessing in Devarim, ("בְּכוֹר שׁוֹרוֹ הָדָר לוֹ").‎<fn>Neither R. Moshe Alshikh nor the Or HaChayyim reference the verse in Devarim, but see Rashi who does.</fn>  Thus, these words are parallel to "כִּי בְאַפָּם הָרְגוּ אִישׁ" and similarly allude to Yosef's being thrown into the pit to die.<fn>R. Moshe Alshikh understands that "עקר" means to cut off an animal's feet so it can't move; thus, too, the brothers hoped that Yosef would remain in the pit forever, unable to move from there.</fn></point> | <point><b>"וּבִרְצֹנָם עִקְּרוּ שׁוֹר"</b> – These sources suggest that the word "שׁוֹר" refers to Yosef, who is so called by Moshe in his blessing in Devarim, ("בְּכוֹר שׁוֹרוֹ הָדָר לוֹ").‎<fn>Neither R. Moshe Alshikh nor the Or HaChayyim reference the verse in Devarim, but see Rashi who does.</fn>  Thus, these words are parallel to "כִּי בְאַפָּם הָרְגוּ אִישׁ" and similarly allude to Yosef's being thrown into the pit to die.<fn>R. Moshe Alshikh understands that "עקר" means to cut off an animal's feet so it can't move; thus, too, the brothers hoped that Yosef would remain in the pit forever, unable to move from there.</fn></point> | ||
− | <point><b>Awareness of the story of the sale</b> – This approach assumes that Yaakov was aware not only of the sale but also the initial plot to kill Yosef. <a href="Bereshit50-16-17" data-aht="source">Bereshit 50:17</a> might | + | <point><b>Awareness of the story of the sale</b> – This approach assumes that Yaakov was aware not only of the sale but also the initial plot to kill Yosef. Though nowhere in Sefer Bereshit do we read of anyone revealing the secret to Yaakov, <a href="Bereshit50-16-17" data-aht="source">Bereshit 50:17</a> might suggest that he nonetheless found out, or perhaps simply guessed. The brothers tell Yosef that before his death, Yaakov had said to tell Yosef, "שָׂא נָא פֶּשַׁע אַחֶיךָ וְחַטָּאתָם כִּי רָעָה גְמָלוּךָ". While it is possible that the brothers are simply telling a white lie, this could easily indicate that Yaakov was indeed aware of the brothers' sin against Yosef.‎</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. At first glance, this protestation seems superfluous, for, after all, the brothers were well aware of Yaakov's lack of involvement 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. At first glance, this protestation seems superfluous, for, after all, the brothers were well aware of Yaakov's lack of involvement 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 | + | <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).<fn>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.</fn>  [See <a href="Sin and Slaughter of Shekhem" data-aht="page">Sin and Slaughter of Shekhem</a>.]  As such, Or HaChayyim was forced to look for an alternative crime of Shimon and Levi to be the subject of Yaakov's ire.</point> |
</category> | </category> | ||
<category>Fiery Temperament | <category>Fiery Temperament | ||
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<mekorot><multilink><a href="RYosefBekhorShorBereshit49-5-7" data-aht="source">R. Yosef Bekhor Shor</a><a href="RYosefBekhorShorBereshit49-5-7" data-aht="source">Bereshit 49:5-7</a><a href="R. Yosef Bekhor Shor" data-aht="parshan">About R. Yosef Bekhor Shor</a></multilink></mekorot> | <mekorot><multilink><a href="RYosefBekhorShorBereshit49-5-7" data-aht="source">R. Yosef Bekhor Shor</a><a href="RYosefBekhorShorBereshit49-5-7" data-aht="source">Bereshit 49:5-7</a><a href="R. Yosef Bekhor Shor" data-aht="parshan">About R. Yosef Bekhor Shor</a></multilink></mekorot> | ||
<point><b>Yaakov's blessings: on the past or future?</b> According to R"Y Bekhor Shor, much of Yaakov's final address to his sons relates to their roles during the Monarchic period. Thus, he opens his words by telling Shimon and Levi why they did not merit to inherit the monarchy and right to rule, but were instead dispersed throughout the tribes.</point> | <point><b>Yaakov's blessings: on the past or future?</b> According to R"Y Bekhor Shor, much of Yaakov's final address to his sons relates to their roles during the Monarchic period. Thus, he opens his words by telling Shimon and Levi why they did not merit to inherit the monarchy and right to rule, but were instead dispersed throughout the tribes.</point> | ||
− | <point><b>"כְּלֵי חָמָס מְכֵרֹתֵיהֶם"</b> – R"Y Bekhor Shor asserts that the word "מְכֵרֹתֵיהֶם" is related to the | + | <point><b>"כְּלֵי חָמָס מְכֵרֹתֵיהֶם"</b> – R"Y Bekhor Shor asserts that the word "מְכֵרֹתֵיהֶם" is related to the 'םרג "מַכׇּר", meaning acquaintance. Yaakov tells the brothers that their relationship is a weapon of violence. It is not clear what R"Y Bekhor Shor means by this.  He might be suggesting that the common denominator between the brothers is their quick temper. Alternativelyת he is suggesting that the friendship between the brothers was prone to lead to violence due to the hot-hotheadedness of each.</point> |
<point><b>"בְּסֹדָם אַל תָּבֹא נַפְשִׁי בִּקְהָלָם אַל תֵּחַד כְּבֹדִי"</b> – According to R"Y Bekhor Shor, when Yaakov says "נַפְשִׁי" and "כְּבֹדִי" he is not referring to himself, but to his descendants,  Yaakov expresses that he has no desire that his other sons be a part of Shimon and Levi's secret machinations, or be led by them at all, since their wrath is likely to lead to evil.</point> | <point><b>"בְּסֹדָם אַל תָּבֹא נַפְשִׁי בִּקְהָלָם אַל תֵּחַד כְּבֹדִי"</b> – According to R"Y Bekhor Shor, when Yaakov says "נַפְשִׁי" and "כְּבֹדִי" he is not referring to himself, but to his descendants,  Yaakov expresses that he has no desire that his other sons be a part of Shimon and Levi's secret machinations, or be led by them at all, since their wrath is likely to lead to evil.</point> | ||
<point><b>"כִּי בְאַפָּם הָרְגוּ אִישׁ וּבִרְצֹנָם עִקְּרוּ שׁוֹר"</b> – This verse is not referring to any specific deed, but the brothers' general  tendency to kill in their anger, and to hamstring oxen even when not angry (בִרְצֹנָם).</point> | <point><b>"כִּי בְאַפָּם הָרְגוּ אִישׁ וּבִרְצֹנָם עִקְּרוּ שׁוֹר"</b> – This verse is not referring to any specific deed, but the brothers' general  tendency to kill in their anger, and to hamstring oxen even when not angry (בִרְצֹנָם).</point> |
Version as of 04:01, 20 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 "שׁוֹר" 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 entire rebuke revolves only 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.