Difference between revisions of "Yaakov's Parting Words to Shimon and Levi/2"
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<point><b>"כְּלֵי חָמָס מְכֵרֹתֵיהֶם"</b> – R. Yehuda HeChasid raises two possible understandings of the word "מְכֵרֹתֵיהֶם". One possibility is that it could mean weapons, 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". One possibility is that it could mean weapons, 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, these words form part of the speech of Israel's enemies (or their mercenaries) who lie in fear of Shimon and Levi and do not wish to wage war against them.</point> | <point><b>"בְּסֹדָם אַל תָּבֹא נַפְשִׁי בִּקְהָלָם אַל תֵּחַד כְּבֹדִי"</b> – According to R. Yehuda HeChasid, these words form part of the speech of Israel's enemies (or their mercenaries) who lie in fear of Shimon and Levi and do not wish to wage war against them.</point> | ||
− | <point><b>"כִּי בְאַפָּם הָרְגוּ אִישׁ וּבִרְצֹנָם עִקְּרוּ שׁוֹר"</b> – Yaakov points out how quick the brothers are to kill, sharing how they do not even take booty, but instead kill the animals to | + | <point><b>"כִּי בְאַפָּם הָרְגוּ אִישׁ וּבִרְצֹנָם עִקְּרוּ שׁוֹר"</b> – Yaakov points out how quick the brothers are to kill, sharing how they do not even take booty, but instead kill the animals to demonstrate their focus.  This purposefulness caused the surrounding nations to fear them.</point> |
− | <point><b>"אָרוּר אַפָּם כִּי עָז וְעֶבְרָתָם כִּי קָשָׁתָה"</b> – This sentence, too, | + | <point><b>"אָרוּר אַפָּם כִּי עָז וְעֶבְרָתָם כִּי קָשָׁתָה"</b> – This sentence, too, constitutes the words of enemy nations, who recognize the harsh wrath of Shimon and Levi and fear them as a result.</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>"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 | + | <point><b>No mention of Shekhem</b> – This approach might assume that the incident in Shekhem was one of the reasons that the brothers received their reputation. If so, in <a href="Bereshit34" data-aht="source">Chapter 34</a>, Yaakov was not upset about the extremity of the the brothers' actions, but only concerned about the possible repercussions of the deed.</point> |
− | <point><b>No mention of sale</b> – According to <multilink><a href="RYehudaHeChasidBereshit37-28" data-aht="source">R. Yehuda HeChasid</a><a href="RYehudaHeChasidBereshit37-28" data-aht="source">Bereshit 37:28</a><a href="R. Yehuda HeChasid" data-aht="parshan">About R. Yehuda HeChasid</a></multilink>, though the brothers planned to sell Yosef, they never | + | <point><b>No mention of sale</b> – According to <multilink><a href="RYehudaHeChasidBereshit37-28" data-aht="source">R. Yehuda HeChasid</a><a href="RYehudaHeChasidBereshit37-28" data-aht="source">Bereshit 37:28</a><a href="R. Yehuda HeChasid" data-aht="parshan">About R. Yehuda HeChasid</a></multilink>, though the brothers planned to sell Yosef, they never succeeded in doing so, as the Midianites beat them to it. <multilink><a href="ShadalBereshit37-28" data-aht="source">Shadal's cousin</a><a href="ShadalBereshit37-28" data-aht="source">Bereshit 37:28</a><a href="ShadalBereshit49-5-7" data-aht="source">Bereshit 49:5-7</a><a href="R. Shemuel David Luzzatto (Shadal)" data-aht="parshan">About R. Shemuel David Luzzatto</a></multilink> goes a step further to suggest that the brothers themselves were unaware of this, and upon finding the pit empty, concluded that Yosef had indeed been killed by a wild animal (as they told their father).  If so, it is clear why Yaakov does not rebuke Shimon and Levi for the sale, and it is very possible that Yaakov also never learned of the original plotting.<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> See <a href="Who Sold Yosef" data-aht="page">Who Sold Yosef</a> for elaboration.</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> | <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> |
Version as of 15:34, 20 December 2018
Yaakov's Parting Words to Shimon and Levi
Exegetical Approaches
Overview
In trying to uncover the meaning of Yaakov's address to Shimon and Levi, commentators mine the various episodes throughout Tanakh in which the two tribes play a part, searching for which stories best fit Yaakov's words. Ibn Ezra points to the slaughter of Shekhem, Or HaChayyim focuses on the sale of Yosef, and Rashi suggests a combination of the two. In contrast, both R"Y Bekhor Shor and R. Yehuda HeChasid maintain that Yaakov is speaking not about a specific event but rather about the brothers' fiery temperament.
However, the greatest difference between the approaches relates not to which event provides the backdrop to our text, but rather to the tone which they attribute to Yaakov's speech. Thus, while Ibn Ezra asserts that Yaakov is rebuking Shimon and Levi for the deceitful slaughter of Shekhem, R"Y Kimchi assumes that he is praising them for the very same deed. Similarly, while R"Y Bekhor Shor condemns the brothers' violent nature, R"Y HeChasid lauds it as a necessary trait for the survival of the nation.
The Episode of Shekhem
Yaakov's words to Shimon and Levi reference the story of Shekhem. This position subdivides regarding whether 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 their deeds.
- 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[בִּ]). In other words, since they had made a covenant with the Shekhemites to live together peacefully and share the land,5 their actions were 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 Chamor, 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 constitute 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 is speaking not 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 will always be someone to 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.