Bereshit (Genesis) Chapter 34

1Dinah daughter of Leah, whom Leah had borne to Jacob, She went out to observe the girls of that region.   אוַתֵּצֵ֤א דִינָה֙ בַּת־לֵאָ֔ה אֲשֶׁ֥ר יָֽלְדָ֖ה לְיַֽעֲקֹ֑ב לִרְא֖וֹת בִּבְנ֥וֹת הָאָֽרֶץ:
בַּת־לֵאָה - The daughter of Leah. And not “the daughter of Jacob”? However, it is because of her going out that she is called the daughter of Leah, for she too had a propensity for going out, as it says: “Leah went out to greet him.” 1 Regarding her they formulated the proverb, “like mother, like daughter.” 2   בַּת־לֵאָה.  וְלֹא בַת יַעֲקֹב? אֶלָּא עַל שֵׁם יְצִיאָתָהּ נִקְרֵאת בַּת לֵאָה, שֶׁאַף הִיא יַצְאָנִית הָיְתָה (בראשית רבה), שֶׁנֶּאֱמַר וַתֵּצֶא לֵאָה לִקְרָאתוֹ (וְעָלֶיהָ מָשְׁלוּ הַמָּשָׁל כְּאִמָּהּ כְּבִתָּהּ):
2But Shechem, son of Chamor the Hivite, who was the chief of the region, saw her, took her, raped her, and abused her carnally in other ways, as well.   בוַיַּ֨רְא אֹתָ֜הּ שְׁכֶ֧ם בֶּן־חֲמ֛וֹר הַֽחִוִּ֖י נְשִׂ֣יא הָאָ֑רֶץ וַיִּקַּ֥ח אֹתָ֛הּ וַיִּשְׁכַּ֥ב אֹתָ֖הּ וַיְעַנֶּֽהָ:
וַיִּשְׁכַּב אֹתָהּ - (lit.) He slept with her - in the usual manner.   וַיִּשְׁכַּב אֹתָהּ.  כְּדַרְכָּהּ:
וַיְעַנֶּֽהָ - And abused her - by lying with her in an unusual manner.   וַיְעַנֶּֽהָ.  שֶׁלֹּא כְדַרְכָּהּ (בראשית רבה):
3He became attached to Jacob’s daughter Dinah; he loved the girl, and spoke to the girl in a way he hoped would win over her heart.   גוַתִּדְבַּ֣ק נַפְשׁ֔וֹ בְּדִינָ֖ה בַּת־יַֽעֲקֹ֑ב וַיֶּֽאֱהַב֙ אֶת־הַנַּֽעֲרָה֔ (כתיב הנער) וַיְדַבֵּ֖ר עַל־לֵ֥ב הַנַּֽעֲרָֽה (כתיב הנער) :
עַל־לֵב הנערה - (lit.) Upon the girl’s heart - i.e., words appealing to her heart: “See how much money your father spent on a small parcel of land. I will marry you and you will thereby acquire the city with all its fields.”   עַל־לֵב הנערה.  דְּבָרִים הַמִּתְיַשְּׁבִים עַל הַלֵּב; רְאִי, אָבִיךְ בְּחֶלְקַת שָׂדֶה קְטַנָּה כַּמָּה מָמוֹן בִּזְבֵּז, אֲנִי אַשִּׂיאֵךְ וְתִקְנֶה הָעִיר וְכָל שְׂדוֹתֶיהָ:
4Shechem spoke to his father, Chamor, as follows: “Get me this young girl as a wife.”   דוַיֹּ֣אמֶר שְׁכֶ֔ם אֶל־חֲמ֥וֹר אָבִ֖יו לֵאמֹ֑ר קַח־לִ֛י אֶת־הַיַּלְדָּ֥ה הַזֹּ֖את לְאִשָּֽׁה:
5Now Jacob heard that Shechem had defiled his daughter Dinah. His sons were in the field with his livestock, so Jacob held his peace until they arrived.   הוְיַֽעֲקֹ֣ב שָׁמַ֗ע כִּ֤י טִמֵּא֙ אֶת־דִּינָ֣ה בִתּ֔וֹ וּבָנָ֛יו הָי֥וּ אֶת־מִקְנֵ֖הוּ בַּשָּׂדֶ֑ה וְהֶֽחֱרִ֥שׁ יַֽעֲקֹ֖ב עַד־בֹּאָֽם:
6Meanwhile, Shechem’s father, Chamor, went out to Jacob to speak with him.   ווַיֵּצֵ֛א חֲמ֥וֹר אֲבִֽי־שְׁכֶ֖ם אֶל־יַֽעֲקֹ֑ב לְדַבֵּ֖ר אִתּֽוֹ:
7Jacob’s sons returned from the field when they heard what Shechem had done to Dinah. The men, her brothers, became aggrieved and were deeply incensed, for Shechem had committed an outrage to their father Israel by raping their sister, Jacob’s daughter. Such a thing was considered socially and legally taboo.   זוּבְנֵ֣י יַֽעֲקֹ֗ב בָּ֤אוּ מִן־הַשָּׂדֶה֙ כְּשָׁמְעָ֔ם וַיִּתְעַצְּבוּ֙ הָֽאֲנָשִׁ֔ים וַיִּ֥חַר לָהֶ֖ם מְאֹ֑ד כִּ֣י נְבָלָ֞ה עָשָׂ֣ה בְיִשְׂרָאֵ֗ל לִשְׁכַּב֙ אֶת־בַּת־יַֽעֲקֹ֔ב וְכֵ֖ן לֹ֥א יֵֽעָשֶֽׂה:
וְכֵן לֹא יֵֽעָשֶֽׂה - Such a thing was considered taboo - to violate virgins, for even the nations of the world restricted themselves from immoral relationships as a result of the Flood.   וְכֵן לֹא יֵֽעָשֶֽׂה.  לְעַנּוֹת אֶת הַבְּתוּלוֹת, שֶׁהָאֻמּוֹת גָּדְרוּ עַצְמָן מִן הָעֲרָיוֹת עַל יְדֵי הַמַּבּוּל (בראשית רבה):
8Chamor spoke with them, saying, “My son Shechem deeply desires your daughter. I implore you, give her to him in marriage   חוַיְדַבֵּ֥ר חֲמ֖וֹר אִתָּ֣ם לֵאמֹ֑ר שְׁכֶ֣ם בְּנִ֗י חָֽשְׁקָ֤ה נַפְשׁוֹ֙ בְּבִתְּכֶ֔ם תְּנ֨וּ נָ֥א אֹתָ֛הּ ל֖וֹ לְאִשָּֽׁה:
חָֽשְׁקָה - means “desires.”   חָֽשְׁקָה.  חָפְצָה:
9and intermarry with us: give us your daughters, and take our daughters for yourselves.   טוְהִתְחַתְּנ֖וּ אֹתָ֑נוּ בְּנֹֽתֵיכֶם֙ תִּתְּנוּ־לָ֔נוּ וְאֶת־בְּנֹתֵ֖ינוּ תִּקְח֥וּ לָכֶֽם:
10You will live among us, and the land will be open before you; you may settle it, trade in it, and acquire holdings in it.”   יוְאִתָּ֖נוּ תֵּשֵׁ֑בוּ וְהָאָ֨רֶץ֙ תִּֽהְיֶ֣ה לִפְנֵיכֶ֔ם שְׁבוּ֙ וּסְחָר֔וּהָ וְהֵאָֽחֲז֖וּ בָּֽהּ:
11Then Shechem said to her father and brothers, “Let me find favor in your eyes, and whatever you tell me to give as a dowry, I will give.   יאוַיֹּ֤אמֶר שְׁכֶם֙ אֶל־אָבִ֣יהָ וְאֶל־אַחֶ֔יהָ אֶמְצָא־חֵ֖ן בְּעֵֽינֵיכֶ֑ם וַֽאֲשֶׁ֧ר תֹּאמְר֛וּ אֵלַ֖י אֶתֵּֽן:
12Go ahead, demand of me an exceedingly high figure for the dowry you will stipulate in the bridal contract, and for gifts, and I will give as much as you tell me; just give me this girl as a wife!”   יבהַרְבּ֨וּ עָלַ֤י מְאֹד֙ מֹ֣הַר וּמַתָּ֔ן וְאֶ֨תְּנָ֔ה כַּֽאֲשֶׁ֥ר תֹּֽאמְר֖וּ אֵלָ֑י וּתְנוּ־לִ֥י אֶת־הַנַּֽעֲרָ֖ (כתיב הנער) לְאִשָּֽׁה:
מֹהַר - (lit.) Gift. This is the marriage contract.   מֹהַר.  כְּתֻבָּה:
13When Jacob’s sons replied to Shechem and his father, Chamor, they spoke cunningly, for he had defiled their sister Dinah.   יגוַיַּֽעֲנ֨וּ בְנֵי־יַֽעֲקֹ֜ב אֶת־שְׁכֶ֨ם וְאֶת־חֲמ֥וֹר אָבִ֛יו בְּמִרְמָ֖ה וַיְדַבֵּ֑רוּ אֲשֶׁ֣ר טִמֵּ֔א אֵ֖ת דִּינָ֥ה אֲחֹתָֽם:
בְּמִרְמָה - Cunningly - here means “astutely.”   בְּמִרְמָה.  בְּחָכְמָה:
אֲשֶׁר טִמֵּא - (lit.) Who had defiled. Scripture tells us that it was not considered deceit, for he had defiled their sister Dinah and therefore deserved punishment.   אֲשֶׁר טִמֵּא.  הַכָּתוּב אוֹמֵר שֶׁלֹּא הָיְתָה רְמִיָּה, שֶׁהֲרֵי טִמֵּא אֶת דִּינָה אֲחֹתָם (בראשית רבה):
14They told them, “We cannot do this thing, to give our sister to an uncircumcised man, for that would be considered a disgrace to us.   ידוַיֹּֽאמְר֣וּ אֲלֵיהֶ֗ם לֹ֤א נוּכַל֙ לַֽעֲשׂוֹת֙ הַדָּבָ֣ר הַזֶּ֔ה לָתֵת֙ אֶת־אֲחֹתֵ֔נוּ לְאִ֖ישׁ אֲשֶׁר־ל֣וֹ עָרְלָ֑ה כִּֽי־חֶרְפָּ֥ה הִ֖וא לָֽנוּ:
חֶרְפָּה הִוא - means “it is a taint of disqualification among us”; one who wishes to insult his fellow says to him: “You are uncircumcised” or “the son of one who is uncircumcised.” The word חֶרְפָּה always has the sense of insulting.   חֶרְפָּה הִוא.  שֶׁמֶץ פְּסוּל הוּא אֶצְלֵנוּ; הַבָּא לְחָרֵף חֲבֵרוֹ הוּא אוֹמֵר לוֹ עָרֵל אַתָּה אוֹ בֶּן עָרֵל. חֶרְפָּה בְּכָל מָקוֹם גִּדּוּף:
15Therefore, we will give our assent only on this condition: that you be like us in that every male among you be circumcised.   טואַךְ־בְּזֹ֖את נֵא֣וֹת לָכֶ֑ם אִ֚ם תִּֽהְי֣וּ כָמֹ֔נוּ לְהִמֹּ֥ל לָכֶ֖ם כָּל־זָכָֽר:
נֵאוֹת לָכֶם - means “we will be willing to agree with you.” It is of the same root as “the priests agreed (וַיֵּאֹתוּ).” 3   נֵאוֹת לָכֶם.  נִתְרַצֶּה לָכֶם, לְשׁוֹן וַיֵּאֹתוּ (מלכים ב י"ב):
לְהִמֹּל - means “to be circumcised.” It is not an active (kal) form (לִפְעוֹל), but a passive (nif’al) form (לְהִפָּעֵל).   לְהִמֹּל.  לִהְיוֹת נִמּוֹל. אֵינוֹ לְשׁוֹן לִפְעֹל אֶלָּא לְשׁוֹן לְהִפָּעֵל:
16We will then give you our daughters and take your daughters for ourselves, and we will live together with you and become a single nation.   טזוְנָתַ֤נּוּ אֶת־בְּנֹתֵ֨ינוּ֙ לָכֶ֔ם וְאֶת־בְּנֹֽתֵיכֶ֖ם נִקַּח־לָ֑נוּ וְיָשַׁ֣בְנוּ אִתְּכֶ֔ם וְהָיִ֖ינוּ לְעַ֥ם אֶחָֽד:
וְנָתַנּוּ - We will then give. The second נ has a dagesh because it is in place of two נ’s, as if it were written וְנָתַנְנוּ.   וְנָתַנּוּ.  נוּ"ן שְׁנִיָּה מֻדְגֶּשֶׁת לְפִי שֶׁהִיא מְשַׁמֶּשֶׁת בִּמְקוֹם שְׁתֵּי נוּנִי"ן, וְנָתַנְנוּ:
וְאֶת־בְּנֹֽתֵיכֶם נִקַּח־לָנוּ - And take your daughters for ourselves. You find in the stipulation that Chamor proposed to Jacob 4 and in the response of Jacob’s sons to Chamor, that they granted preeminence to Jacob’s sons, that they could take whomever they would choose among the daughters of Shechem and give their own daughters to the men of Shechem at their discretion, as it is written: “We will give our daughters” – at our discretion – “and your daughters we will take for ourselves” – according to whatever we wish. But when Chamor and his son Shechem spoke to the inhabitants of their city, they reversed the order: “We will take their daughters as wives, and we will give our daughters to them” 5 – so as to convince them to agree to be circumcised.   וְאֶת־בְּנֹֽתֵיכֶם נִקַּח־לָנוּ.  אַתָּה מוֹצֵא בַּתְּנַאי שֶׁאָמַר חֲמוֹר לְיַעֲקֹב וּבִתְשׁוּבַת בְּנֵי יַעֲקֹב לַחֲמוֹר, שֶׁתָּלוּ הַחֲשִׁיבוּת בִּבְנֵי יַעֲקֹב לִקַּח בְּנוֹת שְׁכֶם אֶת שֶׁיִּבְחֲרוּ לָהֶם, וּבְנוֹתֵיהֶם יִתְּנוּ לָהֶם לְפִי דַעְתָּם, דִּכְתִיב וְנָתַנּוּ אֶת בְּנֹתֵינוּ – לְפִי דַעְתֵּנוּ, וְאֶת בְּנֹתֵיכֶם נִקַּח לָנוּ – כְּכָל אֲשֶׁר נַחְפֹּץ; וּכְשֶׁדִּבְּרוּ חֲמוֹר וּשְׁכֶם בְּנוֹ אֶל יוֹשְׁבֵי עִירָם הָפְכוּ הַדְּבָרִים, אֶת בְּנֹתָם נִקַּח לָנוּ לְנָשִׁים וְאֶת בְּנֹתֵינוּ נִתֵּן לָהֶם, כְּדֵי לְרַצּוֹתָם שֶׁיֵּאוֹתוּ לְהִמּוֹל:
17But if you do not heed us and circumcise yourselves, we will take our sister, our father’s daughter, and depart.”   יזוְאִם־לֹ֧א תִשְׁמְע֛וּ אֵלֵ֖ינוּ לְהִמּ֑וֹל וְלָקַ֥חְנוּ אֶת־בִּתֵּ֖נוּ וְהָלָֽכְנוּ:
18Their terms were acceptable to Chamor and to Shechem, Chamor’s son.   יחוַיִּֽיטְב֥וּ דִבְרֵיהֶ֖ם בְּעֵינֵ֣י חֲמ֑וֹר וּבְעֵינֵ֖י שְׁכֶ֥ם בֶּן־חֲמֽוֹר:
19The young man did not delay in carrying out this thing, since he desired Jacob’s daughter, and he was the most respected person in his father’s household.   יטוְלֹֽא־אֵחַ֤ר הַנַּ֨עַר֙ לַעֲשׂ֣וֹת הַדָּבָ֔ר כִּ֥י חָפֵ֖ץ בְּבַת־יַֽעֲקֹ֑ב וְה֣וּא נִכְבָּ֔ד מִכֹּ֖ל בֵּ֥ית אָבִֽיו:
20Chamor then came with his son Shechem to the gate of their city, and they spoke to the men of their city as follows:   כוַיָּבֹ֥א חֲמ֛וֹר וּשְׁכֶ֥ם בְּנ֖וֹ אֶל־שַׁ֣עַר עִירָ֑ם וַיְדַבְּר֛וּ אֶל־אַנְשֵׁ֥י עִירָ֖ם לֵאמֹֽר:
21“These men are fully at peace with us. Let them live in the land and trade in it, for the land has ample room for them. We will take their daughters as wives, and we will give our daughters to them.   כאהָֽאֲנָשִׁ֨ים הָאֵ֜לֶּה שְׁלֵמִ֧ים הֵ֣ם אִתָּ֗נוּ וְיֵֽשְׁב֤וּ בָאָ֨רֶץ֙ וְיִסְחֲר֣וּ אֹתָ֔הּ וְהָאָ֛רֶץ הִנֵּ֥ה רַֽחֲבַת־יָדַ֖יִם לִפְנֵיהֶ֑ם אֶת־בְּנֹתָם֙ נִקַּח־לָ֣נוּ לְנָשִׁ֔ים וְאֶת־בְּנֹתֵ֖ינוּ נִתֵּ֥ן לָהֶֽם:
שְׁלֵמִים - means “at peace and wholeheartedly with us.”   שְׁלֵמִים.  בְּשָׁלוֹם וּבְלֵב שָׁלֵם:
וְהָאָרֶץ הִנֵּה רַֽחֲבַת־יָדַיִם - (lit.) The land is of wide hands. This is a metaphor: like a person whose hand is broad and generous. In other words: You will not lose anything by their trading here, for much merchandise comes here from surrounding areas that has no buyers.   וְהָאָרֶץ הִנֵּה רַֽחֲבַת־יָדַיִם.  כְּאָדָם שֶׁיָּדוֹ רְחָבָה וּוַתְרָנִית; כְּלוֹמַר, אַל תַּפְסִידוּ כְּלוּם – פְּרַקְמַטְיָא הַרְבֵּה בָּאָה לְכָאן וְאֵין לָהּ קוֹנִים:
22But only on this condition will these men consent to live with us and become one nation: that every male among us be circumcised, just as they are circumcised.   כבאַךְ־בְּ֠זֹ֠את יֵאֹ֨תוּ לָ֤נוּ הָֽאֲנָשִׁים֙ לָשֶׁ֣בֶת אִתָּ֔נוּ לִֽהְי֖וֹת לְעַ֣ם אֶחָ֑ד בְּהִמּ֥וֹל לָ֨נוּ֙ כָּל־זָכָ֔ר כַּֽאֲשֶׁ֖ר הֵ֥ם נִמֹּלִֽים:
בְּהִמּוֹל - means “that every male be circumcised,” i.e., the passive form.   בְּהִמּוֹל.  בִּהְיוֹת נִמּוֹל:
23After all, when they will dwell among us, their livestock, their possessions, and all their animals will become ours. Let us just agree to their condition and they will live among us.”   כגמִקְנֵהֶ֤ם וְקִנְיָנָם֙ וְכָל־בְּהֶמְתָּ֔ם הֲל֥וֹא לָ֖נוּ הֵ֑ם אַ֚ךְ נֵא֣וֹתָה לָהֶ֔ם וְיֵֽשְׁב֖וּ אִתָּֽנוּ:
אַךְ נֵאוֹתָה לָהֶם - Just let us agree to their condition - on this matter, and as a result, “they will live among us.”   אַךְ נֵאוֹתָה לָהֶם.  לְדָבָר זֶה, וְעַל יְדֵי כֵן יֵשְׁבוּ אִתָּנוּ:
24All the people who had come out to the gate of Chamor’s city heeded Chamor and his son Shechem, and all the males who came out to the gate of his city had themselves circumcised.   כדוַיִּשְׁמְע֤וּ אֶל־חֲמוֹר֙ וְאֶל־שְׁכֶ֣ם בְּנ֔וֹ כָּל־יֹֽצְאֵ֖י שַׁ֣עַר עִיר֑וֹ וַיִּמֹּ֨לוּ֙ כָּל־זָכָ֔ר כָּל־יֹֽצְאֵ֖י שַׁ֥עַר עִירֽוֹ:
25On the third day after their circumcision, when the Hivites were in pain, two of Jacob’s sons, Simeon and Levi, Dinah’s brothers, each took up his sword. They fell upon the city, confidently, and killed every male.   כהוַיְהִי֩ בַיּ֨וֹם הַשְּׁלִישִׁ֜י בִּֽהְיוֹתָ֣ם כֹּֽאֲבִ֗ים וַיִּקְח֣וּ שְׁנֵֽי־בְנֵֽי־יַֽ֠עֲקֹ֠ב שִׁמְע֨וֹן וְלֵוִ֜י אֲחֵ֤י דִינָה֙ אִ֣ישׁ חַרְבּ֔וֹ וַיָּבֹ֥אוּ עַל־הָעִ֖יר בֶּ֑טַח וַיַּֽהַרְג֖וּ כָּל־זָכָֽר:
שְׁנֵֽי־בְנֵֽי־יַֽעֲקֹב - Two of Jacob’s sons. They were his sons, but nevertheless they acted like “Simeon and Levi” – other people who were not his sons, for they did not seek advice from him.   שְׁנֵֽי־בְנֵֽי־יַֽעֲקֹב.  בָּנָיו הָיוּ, וְאַף עַל פִּי כֵן נָהֲגוּ עַצְמָן שִׁמְעוֹן וְלֵוִי כִּשְׁאָר אֲנָשִׁים שֶׁאֵינָם בָּנָיו, שֶׁלֹּא נָטְלוּ עֵצָה הֵימֶנּוּ (בראשית רבה):
אֲחֵי דִינָה - Dinah’s brothers. Because they risked their lives for her, they specifically were called her brothers.   אֲחֵי דִינָה.  לְפִי שֶׁמָּסְרוּ עַצְמָן עָלֶיהָ נִקְרְאוּ אַחֶיהָ:
בֶּטַח - Confidently - because the people of the city were in pain. And the aggadic explanation is: They were confident in the power of the elder Jacob’s merit.   בֶּטַח.  שֶׁהָיוּ כוֹאֲבִים וּמִדְרַשׁ אַגָּדָה בְּטוּחִים הָיוּ עַל כֹּחוֹ שֶׁל זָקֵן (בראשית רבה):
26They also killed Chamor and his son Shechem by the sword, and took Dinah from Shechem’s house and left.   כווְאֶת־חֲמוֹר֙ וְאֶת־שְׁכֶ֣ם בְּנ֔וֹ הָֽרְג֖וּ לְפִי־חָ֑רֶב וַיִּקְח֧וּ אֶת־דִּינָ֛ה מִבֵּ֥ית שְׁכֶ֖ם וַיֵּצֵֽאוּ:
27Jacob’s sons came to strip the slain of their possessions, and they plundered the city that had defiled their sister.   כזבְּנֵ֣י יַֽעֲקֹ֗ב בָּ֚אוּ עַל־הַ֣חֲלָלִ֔ים וַיָּבֹ֖זּוּ הָעִ֑יר אֲשֶׁ֥ר טִמְּא֖וּ אֲחוֹתָֽם:
עַל־הַחֲלָלִים - (lit.) Upon the slain - means: “to strip the slain,” and so Onkelos translates it: לְחַלָּצָא קְטִילַיָּא.   עַל־הַחֲלָלִים.  לְפַשֵּׁט הַחֲלָלִים:
28They took the Hivites’ flocks, cattle, donkeys, and whatever else was in the city and the field.   כחאֶת־צֹאנָ֥ם וְאֶת־בְּקָרָ֖ם וְאֶת־חֲמֹֽרֵיהֶ֑ם וְאֵ֧ת אֲשֶׁר־בָּעִ֛יר וְאֶת־אֲשֶׁ֥ר בַּשָּׂדֶ֖ה לָקָֽחוּ:
29They seized all their money and captured all their children and womenfolk, and plundered everything in the houses.   כטוְאֶת־כָּל־חֵילָ֤ם וְאֶת־כָּל־טַפָּם֙ וְאֶת־נְשֵׁיהֶ֔ם שָׁב֖וּ וַיָּבֹ֑זּוּ וְאֵ֖ת כָּל־אֲשֶׁ֥ר בַּבָּֽיִת:
חֵילָם - means “their money.” And similarly we find: “have accumulated this wealth (הַחַיִל) for me,” 6 “Israel will amass wealth (חָיִל),” 7 and “and they leave their wealth (חֵילָם) to others.” 8   חֵילָם.  מָמוֹנָם וְכֵן עָשָׂה לִי אֶת הַחַיִל הַזֶּה (דברים ח'), וְיִשְׂרָאֵל עֹשֶׂה חָיִל (במדבר כ"ד), וְעָזְבוּ לַאֲחֵרִים חֵילָם (תהילים מ"ט):
שָׁבוּ - This is an expression of “taking captive,” and therefore it is accented on the last syllable.   שָׁבוּ.  לְשׁוֹן שְׁבִיָּה, לְפִיכָךְ טַעֲמוֹ מִלְּרָע:
30Jacob said to Simeon and Levi, “You have taken away my peace of mind by making me odious among the local inhabitants, i.e., the Canaanites and the Perizites. I have only a few people on my side; if they now band together against me to attack me, I and my family will be wiped out.”   לוַיֹּ֨אמֶר יַֽעֲקֹ֜ב אֶל־שִׁמְע֣וֹן וְאֶל־לֵוִי֘ עֲכַרְתֶּ֣ם אֹתִי֒ לְהַבְאִישֵׁ֨נִי֙ בְּישֵׁ֣ב הָאָ֔רֶץ בַּכְּנַֽעֲנִ֖י וּבַפְּרִזִּ֑י וַֽאֲנִי֙ מְתֵ֣י מִסְפָּ֔ר וְנֶֽאֶסְפ֤וּ עָלַי֙ וְהִכּ֔וּנִי וְנִשְׁמַדְתִּ֖י אֲנִ֥י וּבֵיתִֽי:
עֲכַרְתֶּם - This has a similar meaning to מַיִם עֲכוּרִים “murky water”; i.e., “my mind is not clear now.” And the aggadic explanation is: “the barrel was clear and you clouded (עֲכַרְתֶּם) it.” There was a tradition among the Canaanites that they would fall into the hands of Jacob’s descendants, but they said that this would not happen “until you increase and occupy the land.” 9 Therefore, they had kept quiet until now.   עֲכַרְתֶּם.  לְשׁוֹן מַיִם עֲכוּרִים, אֵין דַּעְתִּי צְלוּלָה עַכְשָׁו (ברכות כ"ה). וְאַגָּדָה, צְלוּלָה הָיְתָה הֶחָבִית וַעֲכַרְתֶּם אוֹתָהּ (בראשית רבה) – מָסֹרֶת הָיְתָה בְּיַד כְּנַעֲנִים שֶׁיִּפְּלוּ בְּיַד בְּנֵי יַעֲקֹב, אֶלָּא שֶׁהָיוּ אוֹמְרִים עַד אֲשֶׁר תִּפְרֶה וְנָחַלְתָּ אֶת הָאָרֶץ (שמות כ"ג), לְפִיכָךְ הָיוּ שׁוֹתְקִין:
מְתֵי מִסְפָּר - means “a few people.”   מְתֵי מִסְפָּר.  אֲנָשִׁים מוּעָטִים:
31Simeon and Levi replied, “Should he have been allowed to treat our sister like a woman who is not protected by her family?”   לאוַֽיֹּאמְר֑וּ הַֽכְזוֹנָ֕ה יַֽעֲשֶׂ֖ה אֶת־אֲחוֹתֵֽנוּ:
הַֽכְזוֹנָה - means here “as if she is abandoned.”   הַֽכְזוֹנָה.  הֶפְקֵר:
אֶת־אֲחוֹתֵֽנוּ - Onkelos translates this as: יָת אֲחָתָנָא – “our sister.”   אֶת־אֲחוֹתֵֽנוּ.  יָת אֲחָתָנָא:

Bereshit (Genesis) Chapter 35

1God said to Jacob, “Arise, go up to Bethel and live there, and make an altar there to God, who appeared to you when you were fleeing your brother Esau.”   אוַיֹּ֤אמֶר אֱלֹהִים֙ אֶל־יַֽעֲקֹ֔ב ק֛וּם עֲלֵ֥ה בֵֽית־אֵ֖ל וְשֶׁב־שָׁ֑ם וַֽעֲשֵׂה־שָׁ֣ם מִזְבֵּ֔חַ לָאֵל֙ הַנִּרְאֶ֣ה אֵלֶ֔יךָ בְּבָ֨רְחֲךָ֔ מִפְּנֵ֖י עֵשָׂ֥ו אָחִֽיךָ:
קוּם עֲלֵה - Arise, go up. Because you tarried on the way and did not hasten to fulfill your vow, you were punished, and this trouble from your daughter befell you.   קוּם עֲלֵה.  לְפִי שֶׁאֵחַרְתָּ בַּדֶּרֶךְ נֶעֱנַשְׁתָּ וּבָא לְךָ זֹאת מִבִּתְּךָ (תנחומא):
2Jacob said to his household and to all those who were with him, “Remove the idols you took as spoil from the non-Jews in Shechem and that are now in your possession; ritually purify yourselves; and change your clothes.   בוַיֹּ֤אמֶר יַֽעֲקֹב֙ אֶל־בֵּית֔וֹ וְאֶ֖ל כָּל־אֲשֶׁ֣ר עִמּ֑וֹ הָסִ֜רוּ אֶת־אֱלֹהֵ֤י הַנֵּכָר֙ אֲשֶׁ֣ר בְּתֹֽכְכֶ֔ם וְהִטַּֽהֲר֔וּ וְהַֽחֲלִ֖יפוּ שִׂמְלֹֽתֵיכֶֽם:
הַנֵּכָר - The idols - that you have in your possession from the spoil of Shechem.   הַנֵּכָר.  שֶׁיֵּשׁ בְּיֶדְכֶם מִשָּׁלָל שֶׁל שְׁכֶם:
וְהִטַּֽהֲרוּ - Purify yourselves - of idolatry.   וְהִטַּֽהֲרוּ.  מֵעֲבוֹדָה זָרָה:
וְהַֽחֲלִיפוּ שִׂמְלֹֽתֵיכֶֽם - And change your clothes - in case you have in your possession a garment of idolatry.   וְהַֽחֲלִיפוּ שִׂמְלֹֽתֵיכֶֽם.  שֶׁמָּא יֵשׁ בְּיֶדְכֶם כְּסוּת שֶׁל עֲבוֹדָה זָרָה:
3Then we will arise and go up to Bethel, and there I will make an altar to God, who has always answered me in my time of distress, and who has always accompanied me and protected me on the journey that I took.”   גוְנָק֥וּמָה וְנַֽעֲלֶ֖ה בֵּֽית־אֵ֑ל וְאֶֽעֱשֶׂה־שָּׁ֣ם מִזְבֵּ֗חַ לָאֵ֞ל הָֽעֹנֶ֤ה אֹתִי֙ בְּי֣וֹם צָֽרָתִ֔י וַֽיְהִי֙ עִמָּדִ֔י בַּדֶּ֖רֶךְ אֲשֶׁ֥ר הָלָֽכְתִּי:
4They handed over all the idols in their possession to Jacob, as well as the earrings in their ears, and Jacob buried them under the terebinth that is next to Shechem.   דוַיִּתְּנ֣וּ אֶל־יַֽעֲקֹ֗ב אֵ֣ת כָּל־אֱלֹהֵ֤י הַנֵּכָר֙ אֲשֶׁ֣ר בְּיָדָ֔ם וְאֶת־הַנְּזָמִ֖ים אֲשֶׁ֣ר בְּאָזְנֵיהֶ֑ם וַיִּטְמֹ֤ן אֹתָם֙ יַֽעֲקֹ֔ב תַּ֥חַת הָֽאֵלָ֖ה אֲשֶׁ֥ר עִם־שְׁכֶֽם:
הָֽאֵלָה - The terebinth. This is a type of non-fruit-bearing tree.   הָֽאֵלָה.  מִין אִילַן סְרָק:
עִם־שְׁכֶֽם - (lit.) With Shechem - here means “next to Shechem.”   עִם־שְׁכֶֽם.  אֵצֶל שְׁכֶם:
5They set out. The dread of God fell upon the inhabitants of the surrounding cities, and they did not pursue Jacob and his sons.   הוַיִּסָּ֑עוּ וַיְהִ֣י | חִתַּ֣ת אֱלֹהִ֗ים עַל־הֶֽעָרִים֙ אֲשֶׁר֙ סְבִיב֣וֹתֵיהֶ֔ם וְלֹ֣א רָֽדְפ֔וּ אַֽחֲרֵ֖י בְּנֵ֥י יַֽעֲקֹֽב:
חִתַּת - means “dread.”   חִתַּת.  פַּחַד:
6Thus Jacob came to Luz, which is Bethel, in Canaan—he and all the people who were with him.   ווַיָּבֹ֨א יַֽעֲקֹ֜ב ל֗וּזָה אֲשֶׁר֙ בְּאֶ֣רֶץ כְּנַ֔עַן הִ֖וא בֵּֽית־אֵ֑ל ה֖וּא וְכָל־הָעָ֥ם אֲשֶׁר־עִמּֽוֹ:
7He built an altar there, and he named the place on which the altar stood El-Bethel [“God is revealed in Bethel”], since it was there that God revealed Himself to him when he was fleeing his brother Esau.   זוַיִּ֤בֶן שָׁם֙ מִזְבֵּ֔חַ וַיִּקְרָא֙ לַמָּק֔וֹם אֵ֖ל בֵּֽית־אֵ֑ל כִּ֣י שָׁ֗ם נִגְל֤וּ אֵלָיו֙ הָֽאֱלֹהִ֔ים בְּבָרְח֖וֹ מִפְּנֵ֥י אָחִֽיו:
אֵל בֵּֽית־אֵל - means “the Holy One, blessed be He, is in Bethel,” i.e., His Divine Presence is revealed in Bethel. Sometimes there are words that are missing the requisite ב prefix, as in: “He is indeed (lit.) the house of Machir (בֵּית מָכִיר) ben Amiel,” 10 which is the equivalent of בְּבֵית מָכִיר “in the house of Machir”; and as in: בֵּית אָבִיךְ “your father’s house,” 11 which is the equivalent of בְּבֵית אָבִיךְ “in your father’s house.”   אֵל בֵּֽית־אֵל.  הַקָּדוֹשׁ בָּרוּךְ הוּא בְּבֵית אֵל, גִּלּוּי שְׁכִינָתוֹ בְּבֵית אֵל. יֵשׁ תֵּבָה חֲסֵרָה בֵּי"ת הַמְשַׁמֶּשֶׁת בְּרֹאשָׁהּ, כְּמוֹ הִנֵּה הוּא בֵּית מָכִיר בֶּן עַמִּיאֵל (שמואל ב ט') – כְּמוֹ בְּבֵית מָכִיר; בֵּית אָבִיךְ (בראשית ל״ח:י״א) – כְּמוֹ בְּבֵית אָבִיךְ:
נִגְלוּ אֵלָיו הָֽאֱלֹהִים - God revealed himself to him. There are many places where terms referring to God (אֱלֹהוּת) and ownership (אַדְנוּת) are written in the plural, as in: “Joseph’s master (אֲדֹנֵי)”; 12 “If its owner (בְּעָלָיו) was working with him,” 13 where it does not say בַּעֲלוֹ (the singular form). And similarly the Name אֱלָהוּת, which denotes judgeship and authority, is mentioned in the plural. However, you will not find any of the other Names of God in the plural.   נִגְלוּ אֵלָיו הָֽאֱלֹהִים.  בִּמְקוֹמוֹת הַרְבֵּה יֵשׁ שֵׁם אֱלֹהוּת וְאַדְנוּת בִּלְשׁוֹן רַבִּים, כְּמוֹ אֲדֹנֵי יוֹסֵף (שם ל"ט), אִם בְּעָלָיו עִמּוֹ (שמות כ'), וְלֹא נֶאֱמַר בַּעֲלוֹ, וְכֵן אֱלֹהוּת שֶׁהוּא לְשׁוֹן שׁוֹפֵט וּמָרוּת נִזְכָּר בִּלְשׁוֹן רַבִּים, אֲבָל אֶחָד מִכָּל שְׁאָר הַשֵּׁמוֹת לֹא תִמְצָא בִּלְשׁוֹן רַבִּים:
8Rebecca’s wet-nurse, Deborah, died, and she was buried below Bethel—on a plateau. Jacob named this plain Alon Bachut [“Plain of Weeping”].   חוַתָּ֤מָת דְּבֹרָה֙ מֵינֶ֣קֶת רִבְקָ֔ה וַתִּקָּבֵ֛ר מִתַּ֥חַת לְבֵֽית־אֵ֖ל תַּ֣חַת הָֽאַלּ֑וֹן וַיִּקְרָ֥א שְׁמ֖וֹ אַלּ֥וֹן בָּכֽוּת:
וַתָּמָת דבורה - Deborah died. How did Deborah come to be in Jacob’s house? The answer is that because Rebecca had said to Jacob, “I will then send word and bring you from there,” 14 she had sent Deborah to him, to Padan Aram, to tell him he could leave there, and she now died on the way. I learned this from the words of Rabbi Moshe HaDarshan.   וַתָּמָת דבורה.  מָה עִנְיַן דְּבוֹרָה בְּבֵית יַעֲקֹב? אֶלָּא לְפִי שֶׁאָמְרָה רִבְקָה לְיַעֲקֹב וְשָׁלַחְתִּי וּלְקַחְתִּיךָ מִשָּׁם, שָׁלְחָה דְבוֹרָה אֶצְלוֹ לְפַדַּן אֲרָם לָצֵאת מִשָּׁם, וּמֵתָה בַדֶּרֶךְ; מִדִּבְרֵי רַבִּי מֹשֶׁה הַדַּרְשָׁן לְמַדְתִּיהָ:
מִתַּחַת לְבֵֽית־אֵל - Below Bethel. The city is situated on the mountain, and she was buried at the foot of the mountain.   מִתַּחַת לְבֵֽית־אֵל.  הָעִיר יוֹשֶׁבֶת בָּהָר וְנִקְבְּרָה בְּרַגְלֵי הָהָר:
תַּחַת הָֽאַלּוֹן - Onkelos translates this as: בְּשִׁפּוֹלֵי מֵישְׁרָא “at the bottom of the plain,” for there was a plain above on the slope of the mountain and the burial was below it; and the plain of Bethel was called Alon. And the aggadic explanation is: He was informed there of another mourning, for he was told that his mother had died, and alon in Greek means “another.” And because the day of her death was kept secret, so that people not curse the womb that gave birth to Esau, Scripture did not state it explicitly either.   תַּחַת הָֽאַלּוֹן.  בְּשִׁפּוּלֵי מֵישְׁרָא, שֶׁהָיָה מִישׁוֹר מִלְמַעְלָה בְּשִׁפּוּעַ הָהָר וְהַקְּבוּרָה מִלְּמַטָּה, וּמִישׁוֹר שֶׁל בֵּית אֵל הָיוּ קוֹרִין לוֹ אַלּוֹן. וְאַגָּדָה, נִתְבַּשֵּׂר שָׁם בְּאֵבֶל שֵׁנִי, שֶׁהֻגַּד לוֹ עַל אִמּוֹ שֶׁמֵּתָה (בראשית רבה), וְאַלּוֹן בִּלְשׁוֹן יְוָנִי אַחֵר, וּלְפִי שֶׁהֶעֱלִימוּ אֶת יוֹם מוֹתָהּ שֶׁלֹּא יְקַלְּלוּ הַבְּרִיּוֹת כֶּרֶס שֶׁיָּצָא מִמֶּנּוּ עֵשָׂו, אַף הַכָּתוּב לֹא פִרְסְמָהּ:
9God again appeared to Jacob on his way from Padan Aram, and blessed him.   טוַיֵּרָ֨א אֱלֹהִ֤ים אֶל־יַֽעֲקֹב֙ ע֔וֹד בְּבֹא֖וֹ מִפַּדַּ֣ן אֲרָ֑ם וַיְבָ֖רֶךְ אֹתֽוֹ:
עוֹד - Again - i.e., a second time at this place; once when he set out on his journey and once on his return.   עוֹד.  פַּעַם שֵׁנִי בַּמָּקוֹם הַזֶּה, אֶחָד בְּלֶכְתּוֹ וְאֶחָד בְּשׁוּבוֹ:
וַיְבָרֶךְ אֹתֽוֹ - And blessed him - with the blessing of consolation of mourners.   וַיְבָרֶךְ אֹתֽוֹ.  בִּרְכַּת אֲבֵלִים (בראשית רבה):
10God then said to Jacob, “Your name is Jacob. You will no longer be called solely by the name Jacob, but Israel will also be your name,” and He named him Israel.   יוַיֹּֽאמֶר־ל֥וֹ אֱלֹהִ֖ים שִׁמְךָ֣ יַֽעֲקֹ֑ב לֹֽא־יִקָּרֵא֩ שִׁמְךָ֨ ע֜וֹד יַֽעֲקֹ֗ב כִּ֤י אִם־יִשְׂרָאֵל֙ יִֽהְיֶ֣ה שְׁמֶ֔ךָ וַיִּקְרָ֥א אֶת־שְׁמ֖וֹ יִשְׂרָאֵֽל:
לֹֽא־יִקָּרֵא שִׁמְךָ עוֹד יַֽעֲקֹב - You will no longer be called by the name Jacob - having the sense of a person who comes with stealth and deceit (עָקְבָה), but by the name Israel (יִשְׂרָאֵל), having the sense of prince (שַׂר) and leader.   לֹֽא־יִקָּרֵא שִׁמְךָ עוֹד יַֽעֲקֹב.  לְשׁוֹן אָדָם הַבָּא בְּמַאֲרָב וְעָקְבָּה, אֶלָּא לְשׁוֹן שַׂר וְנָגִיד:
11God then said to him, “I am God Almighty; be fruitful and increase. A nation—that is, a tribe—and a community of nations—that is, two tribes—will come forth from you, and kings will be born from you.   יאוַיֹּ֩אמֶר֩ ל֨וֹ אֱלֹהִ֜ים אֲנִ֨י אֵ֤ל שַׁדַּי֙ פְּרֵ֣ה וּרְבֵ֔ה גּ֛וֹי וּקְהַ֥ל גּוֹיִ֖ם יִֽהְיֶ֣ה מִמֶּ֑ךָּ וּמְלָכִ֖ים מֵֽחֲלָצֶ֥יךָ יֵצֵֽאוּ:
אֲנִי אֵל שַׁדַּי - I am God Almighty - it is fitting (כְּדַאי) for Me to bless, since the power to provide adequate blessing is Mine.   אֲנִי אֵל שַׁדַּי.  שֶׁאֲנִי כְדַי לְבָרֵךְ, שֶׁהַבְּרָכוֹת שֶׁלִּי:
פְּרֵה וּרְבֵה - Be fruitful and increase. God gave him this blessing because Benjamin was not yet born, even though Rachel had already become pregnant with him from Jacob.   פְּרֵה וּרְבֵה.  עַל שֵׁם שֶׁעֲדַיִן לֹא נוֹלַד בִּנְיָמִין, וְאַף עַל פִּי שֶׁכְּבָר נִתְעַבְּרָה מִמֶּנּוּ:
גּוֹי - A nation. This refers to Benjamin.   גּוֹי.  בִּנְיָמִין:
גּוֹיִם - Nations. This refers to Manasseh and Ephraim, who would descend from Joseph and who are counted among the tribes.   גּוֹיִם.  מְנַשֶּׁה וְאֶפְרַיִם, שֶׁעֲתִידִים לָצֵאת מִיּוֹסֵף, וְהֵם בְּמִנְיַן הַשְּׁבָטִים (בראשית רבה):
וּמְלָכִים - And kings. This refers to Saul and Ishboshet, who were from the tribe of Benjamin, who was not yet born. And it was this verse that Avner explained in this sense when he made Ishboshet king. The tribes also explained it so and therefore reaccepted the tribe of Benjamin – for it is written: “Let no man among us give his daughter to the tribe of Benjamin as a wife,” 15 but they reconsidered, saying, “If Benjamin were not counted among the tribes, the Holy One, blessed be He, would not have said to Jacob regarding Benjamin: ‘and kings will be born from you.’”   וּמְלָכִים.  שָׁאוּל וְאִישׁ בֹּשֶׁת, שֶׁהָיוּ מִשֵּׁבֶט בִּנְיָמִין (בראשית רבה), שֶׁעֲדַיִן לֹא נוֹלְדוּ (וּפָסוּק זֶה דְּרָשׁוֹ אַבְנֵר כְּשֶׁהִמְלִיךְ אִישׁ בֹּשֶׁת, וְאַף הַשְּׁבָטִים דְּרָשׁוּהוּ וְקֵרְבוּ בִּנְיָמִין, דִּכְתִיב אִישׁ מִמֶּנּוּ לֹא יִתֵּן אֶת בִּתּוֹ לְבִנְיָמִן לְאִשָּׁה (שופטים כ"א), וְחָזְרוּ וְאָמְרוּ אִלְמָלֵא הָיָה עוֹלֶה מִן הַשְּׁבָטִים לֹא הָיָה הַקָּדוֹשׁ בָּרוּךְ הוּא אוֹמֵר לְיַעֲקֹב וּמְלָכִים מֵחֲלָצֶיךָ יֵצֵאוּ:
גּוֹי וּקְהַל גּוֹיִם - A nation and a community of nations. His sons are destined to become “nations” – i.e., to be the same number as the nations of the world, which are 70 peoples; similarly, the entire Sanhedrin consisted of 70 members. Another explanation: His sons will in the future offer sacrifices at a time when doing so on individual altars is forbidden, as the nations do, in the time of Elijah.   גּוֹי וּקְהַל גּוֹיִם.  שֶׁגּוֹיִם עֲתִידִים בָּנָיו לְהֵעָשׂוֹת כְּמִנְיַן הַגּוֹיִם, שֶׁהֵם ע' אֻמּוֹת, וְכֵן כָּל הַסַּנְהֶדְרִין שִׁבְעִים; דָּבָר אַחֵר שֶׁעֲתִידִים בָּנָיו לְהַקְרִיב אִסּוּר בָּמוֹת כַּגּוֹיִם בִּימֵי אֵלִיָּהוּ):