Difference between revisions of "Yaakov's Parting Words to Shimon and Levi/2"
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<li><b>Ox</b> – Yaakov is referring to the oxen which were taken from Shekhem as booty and hamstrung.<fn>See one possibility brought by each of Radak, R. Avraham b. HaRambam and Ramban.</fn></li> | <li><b>Ox</b> – Yaakov is referring to the oxen which were taken from Shekhem as booty and hamstrung.<fn>See one possibility brought by each of Radak, R. Avraham b. HaRambam and Ramban.</fn></li> | ||
<li><b>Wall</b> – The word "שׁוֹר"  is understood as if written "שׁוּר", and means wall.<fn>See the word's usage in Bereshit 49:22, "בָּנוֹת צָעֲדָה עֲלֵי שׁוּר".</fn> Yaakov is speaking of the walls of the city which the brothers destroyed.<fn>See Targum Pseudo-Jonathan, Ibn Ezra, and Radak.</fn></li> | <li><b>Wall</b> – The word "שׁוֹר"  is understood as if written "שׁוּר", and means wall.<fn>See the word's usage in Bereshit 49:22, "בָּנוֹת צָעֲדָה עֲלֵי שׁוּר".</fn> Yaakov is speaking of the walls of the city which the brothers destroyed.<fn>See Targum Pseudo-Jonathan, Ibn Ezra, and Radak.</fn></li> | ||
− | <li><b>Leader</b> – The word "שׁוֹר" is a metaphor for a strong individual, and thus can refer to either Shekhem or Chamor, whom the brothers killed.<fn>See Radak in the name of R. Yaakov b. Elazar, R. Avraham b. HaRambam, and Ramban.  One might compares this to the elite of Shomeron being referred to as "פָּרוֹת הַבָּשָׁן" (Amos 4:1), or the heads of Moav being labelled "אֵילֵי מוֹאָב " (Shemot 15:15). R. Hirsch similarly explains that the word שור means "power."  According to him, the verse is saying that by pretending to act with good will (וּבִרְצֹנָם), the brothers managed to uproot the power (עִקְּרוּ שׁוֹר) of Shekhem and Chamor | + | <li><b>Leader</b> – The word "שׁוֹר" is a metaphor for a strong individual, and thus can refer to either Shekhem or Chamor, whom the brothers killed.<fn>See Radak in the name of R. Yaakov b. Elazar, R. Avraham b. HaRambam, and Ramban.  One might compares this to the elite of Shomeron being referred to as "פָּרוֹת הַבָּשָׁן" (Amos 4:1), or the heads of Moav being labelled "אֵילֵי מוֹאָב " (Shemot 15:15). R. Hirsch similarly explains that the word שור means "power."  According to him, the verse is saying that by pretending to act with good will (וּבִרְצֹנָם), the brothers managed to uproot the power (עִקְּרוּ שׁוֹר) of Shekhem and Chamor and kill them.</fn> If so, the two clauses, "כִּי בְאַפָּם הָרְגוּ אִישׁ" and "וּבִרְצֹנָם עִקְּרוּ שׁוֹר", are parallel and refer to the same action.</li> |
</ul></point> | </ul></point> | ||
<point><b>"אָרוּר אַפָּם כִּי עָז"</b> – Most of these sources suggest that Yaakov stopped short of actually cursing the brothers:<br/> | <point><b>"אָרוּר אַפָּם כִּי עָז"</b> – Most of these sources suggest that Yaakov stopped short of actually cursing the brothers:<br/> | ||
<ul> | <ul> | ||
<li>R. Avraham b. HaRambam and R. Hirsch stress that Yaakov cursed the brothers' extreme anger and violence, but not the brothers themselves.</li> | <li>R. Avraham b. HaRambam and R. Hirsch stress that Yaakov cursed the brothers' extreme anger and violence, but not the brothers themselves.</li> | ||
− | <li>According to Radak and Ibn Ezra, in contrast, Yaakov's words "אָרוּר אַפָּם" constitute a prayer that Shimon and Levi's anger be diminished.<fn>They point out that if a blessing means abundance or additional good, then a curse is a lessening of something. However, if one looks at the root's usage throughout Tanakh, it is not easy to find a case in which it clearly means "to diminish". Radak brings one possible prooftext, the phrase "וְאָרוֹתִי אֶת בִּרְכוֹתֵיכֶם"  in Malakhi 2:2.  As it is hard to understand what it would mean to "curse a blessing," the verse might indeed mean that Hashem | + | <li>According to Radak and Ibn Ezra, in contrast, Yaakov's words "אָרוּר אַפָּם" constitute a prayer that Shimon and Levi's anger be diminished.<fn>They point out that if a blessing means abundance or additional good, then a curse is a lessening of something. However, if one looks at the root's usage throughout Tanakh, it is not easy to find a case in which it clearly means "to diminish". Radak brings one possible prooftext, the phrase "וְאָרוֹתִי אֶת בִּרְכוֹתֵיכֶם"  in Malakhi 2:2.  As it is hard to understand what it would mean to "curse a blessing," the verse might indeed mean that Hashem will diminish the people's blessings.</fn></li> |
</ul></point> | </ul></point> | ||
<point><b>"אֲחַלְּקֵם בְּיַעֲקֹב וַאֲפִיצֵם בְּיִשְׂרָאֵל"</b> – This position views this as a preventative measure.  If the brothers are separated, their excessive wrath is less likely to cause damage.</point> | <point><b>"אֲחַלְּקֵם בְּיַעֲקֹב וַאֲפִיצֵם בְּיִשְׂרָאֵל"</b> – This position views this as a preventative measure.  If the brothers are separated, their excessive wrath is less likely to cause damage.</point> | ||
− | <point><b>No mention of the sale of Yosef</b> – This position might suggest that Yaakov made no allusion to Shimon and Levi's role in the sale of Yosef because Yaakov was totally unaware of the sale.<fn>In contrast to R"Y HeChasid (see below), these sources | + | <point><b>No mention of the sale of Yosef</b> – This position might suggest that Yaakov made no allusion to Shimon and Levi's role in the sale of Yosef because Yaakov was totally unaware of the sale.<fn>In contrast to R"Y HeChasid (see below), these sources assume that the brothers did sell Yosef, and as such, this was a crime that Yaakov might have chosen to address, had he known about it. See <a href="Who Sold Yosef" data-aht="page">Who Sold Yosef?</a> for more.</fn>  He likely thought that the brothers had truly believed that Yosef had been killed by a wild animal, and that they were completely surprised to find him alive.  As nothing would be gained by revealing the truth to their father, the brothers continued to keep him in the dark even after reuniting with Yosef.<fn>It is also possible that these sources simply do not view Shimon and Levi as being any more culpable than anyone else. After all, there is no verse which explicitly states that they were the plot's initiators. As such, even if Yaakov was aware of the sale, he might not have chastised Shimon and Levi for it.</fn></point> |
<point><b>"אִישׁ אֲשֶׁר כְּבִרְכָתוֹ בֵּרַךְ אֹתָם"</b> – Verse 28, which suggests that Yaakov blessed each of his sons, is difficult for this position which sees no blessing in Yaakov's words to Shimon and Levi. Ibn Ezra responds that the narrator is referring not to Yaakov's words in verses 3-26, but rather to a separate blessing, whose content is not shared in the verses, and which was relayed only following the last will and testament.</point> | <point><b>"אִישׁ אֲשֶׁר כְּבִרְכָתוֹ בֵּרַךְ אֹתָם"</b> – Verse 28, which suggests that Yaakov blessed each of his sons, is difficult for this position which sees no blessing in Yaakov's words to Shimon and Levi. Ibn Ezra responds that the narrator is referring not to Yaakov's words in verses 3-26, but rather to a separate blessing, whose content is not shared in the verses, and which was relayed only following the last will and testament.</point> | ||
</opinion> | </opinion> | ||
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<p>Yaakov's words constitute a blessing to the brothers for their zealotry in defending Dinah.</p> | <p>Yaakov's words constitute 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 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 | + | <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 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 regards the zeal of the brothers in Shekhem to be praiseworthy and even says that brothers were "written for a blessing" for their act.  Although Jubilees does not speak about Yaakov's blessing to the brothers, it might agree with R"Y Kimchi's overall interpretation.</fn>  His reading is explicitly motivated by verse 29: "וַיְבָרֶךְ אוֹתָם אִישׁ אֲשֶׁר כְּבִרְכָתוֹ בֵּרַךְ אֹתָם," which implies that all of Yaakov's sons were blessed.<fn>Cf. Ibn Ezra who asserts that this verse is referring not to Yaakov's address in 49:2-27, but to separate blessings given immediately afterwards.</fn> As such, he attempts to find a blessing even in Yaakov's apparent censure of Shimon and Levi (as well as Reuven.)<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 in <a href="Bereshit34" data-aht="source">Bereshit 34</a> the Torah gives the last word to the brothers ("הַכְזוֹנָה יַעֲשֶׂה אֶת אֲחוֹתֵנוּ") might suggest that Hashem agrees with the brothers' position that severe crimes call for extreme reactions.<fn>It is possible, | + | <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 in <a href="Bereshit34" data-aht="source">Bereshit 34</a> the Torah gives the last word to the brothers ("הַכְזוֹנָה יַעֲשֶׂה אֶת אֲחוֹתֵנוּ") might suggest that Hashem agrees with the brothers' position that severe crimes call for extreme reactions.<fn>It is also possible that, after Shimon and Levi's retort, Yaakov himself was swayed that they were justified in their actions.</fn></point> |
<point><b>"שִׁמְעוֹן וְלֵוִי אַחִים"</b> – According to R. Yosef Kimchi, Yaakov emphasizes the fact that Shimon and Levi were "brothers" ("אַחִים") in order to praise how they demonstrated their brotherhood vis a vis 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" ("אַחִים") in order to praise how they demonstrated their brotherhood vis a vis 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 avoids the negative connotation of the broader 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 rather praising Shimon and Levi for using 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 avoids the negative connotation of the broader 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 rather praising Shimon and Levi for using 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 | + | <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>We do not have R. Yosef Kimchi's interpretation of this verse, but he may have adopted any of the explanations given above for the word "שור".</fn></point> |
<point><b>"אָרוּר אַפָּם... אֲחַלְּקֵם בְּיַעֲקֹב"</b> – R"Y Kimchi reads this as a blessing, that the brothers' wrath should be diminished,<fn>See Radak and Ibn Ezra's similar explanation of the word above, and the discussion there regarding whether such a definition stands up to scrutiny.</fn> in the sense that it should be disseminated 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"</b> – R"Y Kimchi reads this as a blessing, that the brothers' wrath should be diminished,<fn>See Radak and Ibn Ezra's similar explanation of the word above, and the discussion there regarding whether such a definition stands up to scrutiny.</fn> in the sense that it should be disseminated 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 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 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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<p>Yaakov's entire rebuke revolves only around Shimon and Levi's role in the plot to kill and sell Yosef.</p> | <p>Yaakov's entire rebuke revolves only around Shimon and Levi's role in the plot to kill and sell Yosef.</p> | ||
<mekorot><multilink><a href="RMosheAlshikhBereshit49-5" data-aht="source">R. Moshe Alshikh</a><a href="RMosheAlshikhBereshit49-5" data-aht="source">Bereshit 49:5</a><a href="R. Moshe Alshikh" data-aht="parshan">About R. Moshe Alshikh</a></multilink>, <multilink><a href="OrHaChayyimBereshit49-5-7" data-aht="source">Or HaChayyim</a><a href="OrHaChayyimBereshit49-5-7" data-aht="source">Bereshit 49:5-7</a><a href="R. Chayyim b. Atar (Or HaChayyim)" data-aht="parshan">About R. Chayyim b. Atar</a></multilink><fn>The Or HaChayyim explains almost all of the verses as relating to the attempt to kill and sell Yosef, leading to his placement in this category. However, in his comments on the opening of verse 5 he makes a passing reference to the slaughter of Shekhem as well.</fn></mekorot> | <mekorot><multilink><a href="RMosheAlshikhBereshit49-5" data-aht="source">R. Moshe Alshikh</a><a href="RMosheAlshikhBereshit49-5" data-aht="source">Bereshit 49:5</a><a href="R. Moshe Alshikh" data-aht="parshan">About R. Moshe Alshikh</a></multilink>, <multilink><a href="OrHaChayyimBereshit49-5-7" data-aht="source">Or HaChayyim</a><a href="OrHaChayyimBereshit49-5-7" data-aht="source">Bereshit 49:5-7</a><a href="R. Chayyim b. Atar (Or HaChayyim)" data-aht="parshan">About R. Chayyim b. Atar</a></multilink><fn>The Or HaChayyim explains almost all of the verses as relating to the attempt to kill and sell Yosef, leading to his placement in this category. However, in his comments on the opening of verse 5 he makes a passing reference to the slaughter of Shekhem as well.</fn></mekorot> | ||
− | <point><b>Yaakov's blessings: on the past or future?</b> According to the Or HaChayyim, in many of Yaakov's blessings he speaks of both the past and future, showing how the brothers' past actions will affect their future tribes' status.<fn>See his explanations of Yaakov's parting words to Reuven, Shimon and Levi, Yehuda, Yissachar and Yosef.</fn> In his address to Shimon and Levi, Yaakov does similarly.</point> | + | <point><b>Yaakov's blessings: on the past or future?</b> According to the Or HaChayyim, in many of Yaakov's blessings he speaks of both the past and future, showing how the brothers' past actions will affect their future tribes' status.<fn>See his explanations of Yaakov's parting words to Reuven, Shimon and Levi, Yehuda, Yissachar, and Yosef.</fn> In his address to Shimon and Levi, Yaakov does similarly.</point> |
<point><b>"כְּלֵי חָמָס מְכֵרֹתֵיהֶם"</b> – Or HaChayyim suggests that "מְכֵרֹתֵיהֶם" comes from the root "מכר", to sell. Yaakov condemned the brothers by saying that the sale of Yosef was unjust and marked by "חָמָס".‎<fn>Though Shimon and Levi did not play a bigger role in the sale than anyone else, see below that these sources maintain that they were the ones to initially plot Yosef's murder, and as such, were responsible for everything that followed.</fn></point> | <point><b>"כְּלֵי חָמָס מְכֵרֹתֵיהֶם"</b> – Or HaChayyim suggests that "מְכֵרֹתֵיהֶם" comes from the root "מכר", to sell. Yaakov condemned the brothers by saying that the sale of Yosef was unjust and marked by "חָמָס".‎<fn>Though Shimon and Levi did not play a bigger role in the sale than anyone else, see below that these sources maintain that they were the ones to initially plot Yosef's murder, and as such, were responsible for everything that followed.</fn></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 unstated) 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 | + | <point><b>"כִּי בְאַפָּם הָרְגוּ אִישׁ"</b> – These sources assert that the phrase refers to the attempt to kill Yosef. They assume that (though unstated) 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 Yosef later decides to imprison specifically Shimon (Bereshit 42:24).  [It also 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 this verse.]</fn> Though the brothers did not end up killing Yosef, the verse attributes this action to them because they desired to kill him and attempted to do so 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. 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 verse could easily indicate that Yaakov was indeed aware of the brothers' sin against Yosef.‎</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. 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 verse could easily indicate that Yaakov was indeed aware of the brothers' sin against Yosef.‎</point> |
Version as of 15:53, 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.