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 | + | <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 criticism.<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"Y Kimchi's overall interpretation.</fn>  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 Shimon and Levi (and Reuven as well.)<fn>See his <multilink><a href="TurLongCommentaryBereshit49-3-4" data-aht="source">comments</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> to Bereshit 49:3-4 where he suggests that Yaakov is blessing Reuven that he be forgiven for his deed.</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 praiseworthy.  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 agrees 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 praiseworthy.  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 agrees 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>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 '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>"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, | + | <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> | ||
− | <point><b>"אָרוּר אַפָּם כִּי עָז"</b> – R"Y Bekhor Shor reads Yaakov's words as a condemnation of the brothers anger, which led them to lose out on kingship.  They are dispersed among Israel so as to be separated from one another, preventing them from consulting together in their anger.</point> | + | <point><b>"אָרוּר אַפָּם כִּי עָז"</b> – R"Y Bekhor Shor reads Yaakov's words as a condemnation of the brothers' anger, which led them to lose out on kingship.  They are dispersed among Israel so as to be separated from one another, preventing them from consulting together in their anger.</point> |
− | <point><b>No mention of Shekhem</b> – According to this approach, Yaakov might have had the episode of Shekhem in mind as he spoke but chose not to bring it as an example because, of all their wrathful deeds, it might have been the most justified.</point> | + | <point><b>No mention of Shekhem</b> – According to this approach, Yaakov might have had the episode of Shekhem in mind as he spoke, but chose not to bring it as an example because, of all their wrathful deeds, it might have been the most justified.</point> |
<point><b>No mention of Yosef</b> – R"Y Bekhor Shor might not think that Shimon and Levi's role in the sale of Yosef (and original plan to kill him) was any different than that of the rest of the brothers.  If so, even if Yaakov was aware of the episode, he had no reason to chastise them more than anyone else.</point> | <point><b>No mention of Yosef</b> – R"Y Bekhor Shor might not think that Shimon and Levi's role in the sale of Yosef (and original plan to kill him) was any different than that of the rest of the brothers.  If so, even if Yaakov was aware of the episode, he had no reason to chastise them more than anyone else.</point> | ||
</opinion> | </opinion> | ||
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<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> | <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> | + | <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>undefined</fn></point> |
<point><b>"כְּלֵי חָמָס מְכֵרֹתֵיהֶם"</b> – R. Yehuda HeChasid raises two possible understandings of the word "מְכֵרֹתֵיהֶם". It might mean weapon, being related to the Greek word for knife or sword, "מכיר".‎<fn>See Bereshit Rabbah and Tanchuma.</fn> Alternatively,  it could refer to a "dwelling," in which case Yaakov is saying that the brothers will employ violence against their enemies in the land of their dwelling.  Either way, Yaakov is praising Shimon and Levi's readiness to fight.</point> | <point><b>"כְּלֵי חָמָס מְכֵרֹתֵיהֶם"</b> – R. Yehuda HeChasid raises two possible understandings of the word "מְכֵרֹתֵיהֶם". It might mean weapon, being related to the Greek word for knife or sword, "מכיר".‎<fn>See Bereshit Rabbah and Tanchuma.</fn> Alternatively,  it could refer to a "dwelling," in which case Yaakov is saying that the brothers will employ violence against their enemies in the land of their dwelling.  Either way, Yaakov is praising Shimon and Levi's readiness to fight.</point> | ||
<point><b>"בְּסֹדָם אַל תָּבֹא נַפְשִׁי בִּקְהָלָם אַל תֵּחַד כְּבֹדִי"</b> – According to R. Yehuda HeChasid this represents the speech of Israel's enemies (or their mercenaries) who lie in fear of Shimon and Levi and have no desire to take part in a war in which they will be present.</point> | <point><b>"בְּסֹדָם אַל תָּבֹא נַפְשִׁי בִּקְהָלָם אַל תֵּחַד כְּבֹדִי"</b> – According to R. Yehuda HeChasid this represents the speech of Israel's enemies (or their mercenaries) who lie in fear of Shimon and Levi and have no desire to take part in a war in which they will be present.</point> | ||
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<point><b>"אֲחַלְּקֵם בְּיַעֲקֹב וַאֲפִיצֵם בְּיִשְׂרָאֵל"</b> – R. Yehuda HeChasid asserts that Yaakov is referring to the fact that all the other tribes will desire to hire Shimon and Levi to fight for them.<fn>This interpretation stands in contrast to the accepted understanding that Yaakov is referring to the brothers' inheritance in Canaan, where they will be dispersed among the tribes.</fn>  They will be divided among Israel as they spread out to aid each tribe in their battles.<fn>R. Yehuda HeChasid attempts to bring proof from Yehuda's proposal to Shimon in Shofetim 1:3 "עֲלֵה אִתִּי בְגֹרָלִי וְנִלָּחֲמָה בַּכְּנַעֲנִי", where he asks Shimon to join him in fighting the Canaanites. The prooftext, however, is somewhat weak, since Yehuda's proposal is that each will help the other (וְהָלַכְתִּי גַם אֲנִי אִתְּךָ בְּגוֹרָלֶךָ), and not that Shimon alone will help Yehuda.</fn></point> | <point><b>"אֲחַלְּקֵם בְּיַעֲקֹב וַאֲפִיצֵם בְּיִשְׂרָאֵל"</b> – R. Yehuda HeChasid asserts that Yaakov is referring to the fact that all the other tribes will desire to hire Shimon and Levi to fight for them.<fn>This interpretation stands in contrast to the accepted understanding that Yaakov is referring to the brothers' inheritance in Canaan, where they will be dispersed among the tribes.</fn>  They will be divided among Israel as they spread out to aid each tribe in their battles.<fn>R. Yehuda HeChasid attempts to bring proof from Yehuda's proposal to Shimon in Shofetim 1:3 "עֲלֵה אִתִּי בְגֹרָלִי וְנִלָּחֲמָה בַּכְּנַעֲנִי", where he asks Shimon to join him in fighting the Canaanites. The prooftext, however, is somewhat weak, since Yehuda's proposal is that each will help the other (וְהָלַכְתִּי גַם אֲנִי אִתְּךָ בְּגוֹרָלֶךָ), and not that Shimon alone will help Yehuda.</fn></point> | ||
<point><b>No mention of Shekhem</b> – This approach might assume that the incident in Shekhem was one of the reasons that the brothers had the reputation that they did. If so, in Chapter 34 Yaakov had  not been upset about the extremity of the the brothers' actions, only worried about the prudence of the deed.</point> | <point><b>No mention of Shekhem</b> – This approach might assume that the incident in Shekhem was one of the reasons that the brothers had the reputation that they did. If so, in Chapter 34 Yaakov had  not been upset about the extremity of the the brothers' actions, only worried about the prudence of the deed.</point> | ||
− | <point><b>No mention of sale</b> – According to R. Yehuda HeChasid, though the brothers planned to sell Yosef, they never did so as the Midianites beat them to it. | + | <point><b>No mention of sale</b> – According to R. Yehuda HeChasid, though the brothers planned to sell Yosef, they never did so as the Midianites beat them to it. Shadal's cousin goes a step further to suggest that the brothers themselves were unaware of the sale and astonished when Reuven found the pit empty, leading them to conclude that Yosef had indeed been killed by a wild animal (as they told their father). [See <a href="Who Sold Yosef" data-aht="page">Who Sold Yosef</a> for details.]  If so, it is clear why Yaakov does not rebuke Shimon and Levi for the sale, and very possible that Yaakov never learned of the original plotting either.<fn>Interestingly, Shadal himself in the later printed editions of his commentary, nonetheless contends that Yaakov assumed (incorrectly) that the brothers had been directly responsible for the sale.</fn></point> |
− | <point><b>Motivation</b></point> | + | <point><b>Motivation</b> – R. Yehuda HeChasid's casting of Yaakov's words in a positive light is likely influenced by the events of his own time.<fn>In this he differs from R"Y Kimchi above, whose motivations were textual, the desire to be true to the narrator's statement that all the brothers were blessed.  R. Yehdua heChasid is apparently not bothered by this issue, as he makes no attempt to mitigate the criticism implied in the "blessing" to Reuven.</fn> Living in 12th century Germany, after the Crusaders had decimated full towns, he sees a need for Jews, like Shimon and Levi, who can stand up to and kill their enemies. This was a pervasive attitude throughout Germany of his day.  Perhaps if there were a few more Shimon and Levi's in their own time, such widespread destruction would not have occurred.</point> |
</opinion> | </opinion> | ||
</category> | </category> |
Version as of 04:21, 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.