The story of the abduction of Dinah by Shechem, the son of Hamor the Hivvite forms a major part of this Parasha. The narrative relates how the rape of Dinah led to Jacob's sons deceiving the local people: pretending that they were basically friendly towards them, and that they would all benefit from social and economic integration. To this end they successfully persuaded the male population of Shechem to accept their terms of the treaty - requiring all the male population to undergo the very painful procedure of circumcision. During their extreme discomfort, Shimon and Levi rescued Dinah, and in the process they massacred the entire male population of Shechem. This caused deep distress to their father, Jacob - indeed Sforno interprets the words "making me odious amongst the inhabitants of the land" as an attack on his integrity. "They will say that we broke out word after they became circumcised" (Sforno to 34:30). Simeon and Levi had indeed taken the law into their hands in their war of destruction against the people of Shechem (34:25-29). That would have been the normal thing to do by contemporary standards; in reprisal for the raping of the daughter of a highly distinguished tribal chief by locals.

However, Jacob saw the bigger picture. As Rashi fills in the details: "There was a tradition amongst the Canaanites (including the people of Shechem) that they would fall into the hands of the descendants of Jacob, but only a long distance into the future, 'when they (the Israelites) would be numerous, and inherit the land'" (Ex. 23:30). The Creation was bigger than the rape of Dinah; there was a time and place for everything, and justice would catch up in due course.

The brothers, however, would not accept his rebuke. They answered their father back: 'Shall our sister be treated as a common whore?" (34:31) Sforno implies that Simeon and Levi were affirming that Dinah's behavior had been impeccable, and she had done nothing to invite the attentions of Shechem. She had behaved as becoming of the daughter of a distinguished family and clan. And Sforno develops the idea that the local inhabitants would understand their need to avenge the honor of their sister - that was a culture that they understood; they would have done the same in the circumstances: "when the inhabitants of the land will consider all this, they will not be inclined to attack us" (Sforno to 34:31).

Who was right, Jacob or the two brothers?

It might appear that they were both right. G-d appears to have not come down on either side. As Jacob and his company left Shechem in a hurry (35:1), "the terror of G-d fell on the surrounding cities and they did not pursue Jacob" (35:4). The Torah relates this as a fact, but does not say that Jacob and his family knew that was the reason they were left alone. That reality was left open to interpretation. Jacob held that the time was not right. Simeon and Levi held that "it was a time to go into action" (c.f. Psalm 119:126). And indeed, G-d accommodated both sides. The locals' fear of G-d replaced the motive for vengeance that Jacob feared. At the same time, the non-pursuing supported the brothers in that the locals understood that what happened was a social consequence of the outrage of Dinah.

Like many issues, there are often two sides to an argument, and it can be argued that the silence following their departure was G-d's way of showing that life is not black and white, but arguments hold equal weight. As the Rabbis put it: "Both are the words of the living G-d". And Jacob in referring to Simeon's and Levi's massacre of the people of Shechem on his deathbed seems to have ultimately recognized their point of view, even though he could not accept it for himself: "let my soul not enter their conspiracy" (49:6). This is implied by the way that he rebuked their unthinking passion in taking action rather than what they actually did: "cursed be their anger, for it is intense, and their wrath because it is harsh…" (49:7)

For those looking for more comprehensive material, questions and answers on the Parasha may be found at http://www.shemayisrael.com/parsha/solomon/questions/ and on the material on the Haftara at http://www.shemayisrael.com/parsha/solomon/haftara/ .

Written by Jacob Solomon. Tel 02 673 7998. E-mail: jacobsol@netvision.net.il for any points you wish to raise and/or to join those that receive this Parasha sheet every week.

Parashiot from the First, Second, and Third Series may be viewed on the Shema Yisrael web-site: http://www.shemayisrael.com/parsha/solomon/archives/archives.htm

Also by Jacob Solomon:
From the Prophets on the Haftara

Test Yourself - Questions and Answers

e-mail: jacobsol@netvision.net.il