Musar su Genesi 34:3

ותדבק נפשו בדינה . We find a statement in Bereshit Rabbah 80,7, that three expressions are used to describe G–d's love or attachment for Israel. The expressions are: דביקה, חשיקה, and חפיצה. The first expression is used in Deut. 4,4; the second expression is used in Deut. 7,7; the last expression is used in Malachi 3,12. The Midrash continues that we learn this lesson from this wicked person Shechem, of whom all these three kinds of feelings for Dinah are reported in 34,3-19 [actually the expression ויאהב is also used for his feelings.] Shechem's attachment to Dinah was of a terrestrial nature, designed to gratify his cravings in this world, and he wanted to achieve realization by means of these three kinds of "love."

The meaning of the name "Israel" in the future envisioned would not only denote the fact that he had prevailed in a struggle between the forces of evil and of good. At that time, Israel would not compete with evil but with the most highly placed angels. The position of Israel then would be so exalted that angels would address halachic enquiries to Israel. Rashi has mentioned this in connection with Numbers 23,23: כעת יאמר ליעקב ולישראל מה פעל השם, "At such a time Jacob and Israel will be spoken to about what G–d's works are." [my translation reflects the commentary mentioned. Ed.] The name "Israel" also denotes something of eternal value. We have already explained that the first two letters 310-יש, refer to the 310 worlds that every צדיק and צדקת will inherit in the Hereafter, [based on להנחיל אוהבי יש, Proverbs 8,21 Ed.] The remaining letters רלא, are an allusion to the superiority of Israel over the angels, seeing that Israel possesses the merit of having observed the Torah which is based on 22 letters, (alphabet) These 22 letters are 231 gateways, i.e. the permutations constructed from the alphabet as explained in the Sefer Yetzirah. [The second Mishnah in the fifth chapter of the book explains how these permutations are worked; you combine the first letter א, for instance, with all the other 21 letters. The second letter ב, is combined with the remaining 20 letters. The third letter ג, is combined with the remaining 19 letters, etc. By continuing in this fashion you will arrive at a total of 231. Ed.] The name ישראל is a composite of יש+ראל. Jacob had seen an allusion to this already in his dream of the ladder, during the course of which he glimpsed the highest domain of holiness, a dimension of the World to Come. When he lay down, i.e. וישכב, the letters in that word are a composite of יש+כ"ב, the 22 letters of the Aleph Bet. We have elaborated on that theme in its place. When Samael named Jacob ישראל, however, that was not what he had in mind, and that is why Jacob had still suffered from the "touch" (ויגע) during the struggle with Samael even after he had obtained his blessing. This effect also expressed itself in the word וישכב, with which Shechem's rape of Dinah is introduced in 34,2 [It would have been sufficient to merely mention ויענה, "he violated her against her will," the word following וישכב. Ed.]. The same word וישכב is repeated in the Torah's description of Reuben's relations with Bilhah, his father's concubine, in 35,22. Subsequently, however, there was no longer any Nachash (in the sense of serpent) attached to Jacob [play on words of Numbers 23,23 כי לא נחש ביעקב where Bileam describes the virtues of the Jewish people], seeing the name Jacob referred to the World to Come ever since Jacob's spirit was resurrected. This in turn represented an additional spiritual level over and above the one where G–d called Jacob "El," in 33,20. When G–d called Jacob "Isra-el," we must view the "Isra" as an additional dimension to the title "El" that He had already bestowed on him. The numerical value of the word א-ל, is 10% (מעשר) of the numerical value of the word 310) יש).