Kommentar zu Bereschit 49:5

שמעון ולוי אחים SIMEON AND LEVI WERE BRETHREN in the plot against Shechem and against Joseph. Scripture states, (Genesis 37:19—20) “And they said one to another… (literally, one to his brother) come now therefore and let us slay him” (Midrash Tanchuma, Vayechi 9). Now, who were these? Should you say Reuben or Judah was one of them — but they were not consenting parties to slaying him (cf. Genesis 37:21, Genesis 37:22 and Genesis 37:26). Should you say they were the sons of the handmaids (Dan, Naphtali, Gad or Asher) — their hatred of Joseph was not so perfect a hatred that they would wish to kill him for it is said, (Genesis 37:2) “whilst a lad he used to be with the sons of Bilhah and with the sons of Zilpah etc.” Issachar and Zebulun would certainly not have spoken thus in the presence of their elder brothers. Consequently one must needs say that they were Simeon and Levi whom their father called “brethren” (Midrash Tanchuma, Vayechi 9).

SIMEON AND LEVI ARE BRETHREN. Jacob is saying that they possess the attribute of kinship for their hearts were inflamed concerning their sister.⁹⁴Ibid., 34:25-26. He is thus stating in their defense that they acted as they did out of their brotherly zeal, thus suggesting [that were it not for this extenuating circumstance], they would have been deserving of great punishment and their sin would have been unforgivable since what they did to the people of Shechem was an act of violence.
The correct interpretation appears to me to be that he is saying that Simeon and Levi are real brothers, uniting in fraternity and brotherhood in counsel and deed. Now I have already explained⁹⁵Ibid., 34:13. that Jacob was angry with Simeon and Levi for having committed violence when they killed the people of the city of Shechem, for they⁹⁶The people of the city committed no wrong. It was Shechem who violated Dinah, and the people were not in a position to protest his action. had not sinned against them at all. They even made a covenant with them and they were circumcised, thus being enabled to return to G-d and become included within the people of the household of Abraham, part of the souls that they had gotten in Haran.⁹⁷Above, 12:5. A reference to the proselytes whom Abraham and Sarah had brought “beneath the sheltering wings of the Shechina” (Rashi, ibid.) Jacob was additionally angry with them lest people say that the matter was done at his suggestion, thus creating a profaning of G-d’s Name, as people will say that the prophet has committed violence and plunder. This is the intent of the verse, Let my soul not come into their council—⁹⁸Verse 6 here. this is an excuse for he was not in their council when they answered the people of Shechem with subtlety,⁹⁹Above, 34:13. and he was not united in their assembly when they came upon the people of the city and killed them. It was for this reason that he cursed their anger and wrath.¹⁰⁰Verse 7 here. And so did Onkelos translate: “My soul was not in their council when they assembled to strike, etc.”

מכירותיהם The reason why Yaakov used such a dual, pluralistic, mode of the word was the special relationship which existed between Shimon and Levi, a relationship almost like that of twin brothers, as if the term אחותיהם instead of merely אחים, would describe their mutual brotherliness. However, their special relationship appeared to concentrate on their doing something negative, i.e. they used destructive tools, weapons in the pursuit of their designs.