Komentarz do Rodzaju 34:2

וישכב אתה AND HE LAID WITH HER — naturally (vaginally).

AND HE LAY WITH HER, AND HE AFFLICTED HER. He lay with her in natural gratification; and he afflicted her unnaturally. This is Rashi’s language. But Rabbi Abraham ibn Ezra said: And he afflicted her naturally because she was a maiden.” But there is no need for this for all forced sexual connection is called “affliction.” Likewise, Thou shalt not deal with her as a slave, because thou hast afflicted her.¹²⁶Deuteronomy 21:14. And so also: And my concubine they afflicted, and she is dead.¹²⁷Judges 20:5. Scripture thus tells — in Dinah’s praise — that she was forced, and she did not consent to the prince of the country.

נשיא הארץ, the prince of the land, etc. Shechem's position in the community was the reason that no one came to Dinah's assistance when she cried for help against being raped.

וירא, the reason why the Torah uses the word ויעניה when what Shechem had done was more in the nature of a seduction that a violent rape, is that this term is used in connection with a virgin having intercourse, something usually very painful for her. The term is also used on account of this reason in Deuteronomy 22,29.

וישכב אותה ויענה, “he slept with her and subsequently abused her.” According to Rashi the word וישכב describes normal intercourse, whereas the word ויענהdescribes a more perverted method of sexual intercourse. Ibn Ezra understands the word ויענה as describing the pain involved in her having intercourse as she had been a virgin. Nachmanides writes that there is no need for all these explanations, seeing that any intercourse in which the woman is being raped is described in the Bible as עינוי, i.e. that is the meaning of the word ויעניה. In this instance, intercourse by mutual consent appears to have preceded the rape. The opposite was the case in the rape of Tamar by her half-brother Amnon. (Samuel II 13). There the rape is mentioned before the sexual intercourse. Some commentators suggest that Dinah had first been seduced, whereas Amnon never bothered to seduce Tamar.

Schechem, der Sohn, scheint der נשיא zu sein, hieß doch die Stadt nach ihm. Er war der "Gutsherr"; die Einsassen waren völlig von ihm abhängig, sonst wäre ja auch die spätere Gefügigkeit derselben vollends unbegreiflich.

ויענה AND HE AFFLICTED HER — unnaturally (anally) (Genesis Rabbah 80:1).

וישכב אותה ויעניה. He slept with her by forcing her. We must understand the sequence of how the Torah reports what happened [not "he forced her and slept with her," Ed.] in light of a statement in Horiyot 10 where the encounter between Yael and Siserah is described. The Talmud says that when the wicked derive physical pleasure this is a source of pain for the righteous. The Torah therefore tells us that although Shechem slept with Dinah in a perfectly natural way, not subjecting her to painful perversions, Dinah felt tortured instead of enjoying the experience. Her distaste of Shechem is obvious; this is why Shechem had to expend so much effort by "speaking to her heart."

And mistreated her. Elsewhere this word implies deprivation from relations (see Rashi 31:50). She believed that after this no Israelite would want to marry her, but in the end her brother Shimon married her.