Comentário sobre Gênesis 49:6
בְּסֹדָם֙ אַל־תָּבֹ֣א נַפְשִׁ֔י בִּקְהָלָ֖ם אַל־תֵּחַ֣ד כְּבֹדִ֑י כִּ֤י בְאַפָּם֙ הָ֣רְגוּ אִ֔ישׁ וּבִרְצֹנָ֖ם עִקְּרוּ־שֽׁוֹר׃
No seu concílio não entres, ó minha alma! com a sua assembléia não te ajuntes, ó minha glória! porque no seu furor <span class="x" onmousemove="Show('perush','Refere-se não à carnificina de Chekhem, que foi feita segundo os ditames das Leis de Noé, segundo recebera de Deus - pois nela o raptor deve ser julgado e condenado à morte por espada, e a cidade que não julgar o infrator, incorre toda ela em julgamento e execução igual à do infrator - senão ao fato de que quase levaram ao exício a semente de Abraham, que quase teve fim por seu ato de vingança em seu furor, ao matarem os habitantes de Chekhem. Nestas palavras, Jacob se dirige a eles como se não houvesse ocorrido o milagre do livramento do ataque dos demais cananeus de outras cidades, que é como se houvessem matado a todos os filhos de Israel.');" onmouseout="Hide('perush');">mataram homens</span>, e na sua teima <span class="x" onmousemove="Show('perush','Heb.: /Um touro”, e refere-se a José, que adiante é comparado a um touro em sua bênção tribal. Quase deram fim a ambas as tribos de Efraim e Menachê com o assassinato premeditado, ou com a venda de José ao Egito.');" onmouseout="Hide('perush');">jarretaram bois</span>.
Rashi on Genesis
בסדם אל תבא נפשי O MY SOUL, COME NOT THOU INTO THEIR SECRET DELIBERATION (סוד may have the sense of plot) — this has reference to the story of Zimri, (Numbers 25:6-15) when the tribe of Simeon assembled and brought the Midianitish woman before Moses, saying, “Is this woman forbidden or permitted to be taken as a wife? If you say she is forbidden, who made the daughter of Jethro permissible to you in marriage” (See Sanhedrin 82b) — let not my name be mentioned in connection with that event! Indeed, it is said (Numbers 25:14) “Zimri, the son of Zalu, a prince of a father’s house among the Simeonites” — but Scripture does not state “a son of Jacob”.
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Ramban on Genesis
FOR IN THEIR ANGER THEY SLEW A MAN AND IN THEIR SELF-WILL THEY DISABLED AN OX (‘SHOR’). The meaning of this is that they committed violence in their wrath in that they were angry at Shechem, and it was to satisfy their own desire and not because of the guilt or sins of the slain.
Now Onkelos says that the word shor (ox) should be understood as shur (wall) with a shuruk,111The phonetic equivalent oo. Thus the word should be understood as shur (wall) rather than shor (ox). The Torah-script has no vowel signs, and for the sake of interpretation, a difficult word may sometimes be interpreted as if it were vowelled differently than the traditional reading. as in the verse, Daughters treaded on the wall (‘shur’).112Verse 22 here. Thus Onkelos translated the word shor in the present verse as “the wall of the enemy,” similar in expression to the verse: Mine eye also hath gazed on them that lie in wait for me (‘b’shuroi’).113Psalms 92:12. Ramban is thus suggesting that the enemy lies in wait for me behind his fortified walls. The meaning of the verse is thus: “and they uprooted a city surrounded with a wall, slaying their children and women after having killed the men of the city.” The word ikru (disabled) would then be similar in use to the verse, Ekron shall be rooted up (‘tei’akeir’).114Zephaniah 2:4.
Others115Mentioned in the commentary of R’dak in the name of Rabbi Yaakov the son of Rabbi Elazar. have explained that the ox, which is the largest of cattle, is an allusion to Hamor and his son Shechem, the prince of the country,116Above, 34:2. just as in the verses: His firstling bull, majesty is his;117Deuteronomy 33:17. Ye kine of Bashan, that are in the mountain of Samaria.118Amos 4:1. Similarly do the verses surname the great princes “rams”119Exodus 15:15. Eilei Moab is generally translated, “the mighty men of Moab,” but literally it means “the rams of Moab.” and “he-goats.”120Isaiah 14:9. Atudei eretz is generally translated, “the chief ones of the earth,” but literally it means “the he-goats of the earth.”
The correct interpretation appears to me to be that the verse is to be understood in its usual sense as stating that in their anger they killed each man of whom they were wrathful; and in their self-will, after their anger had been calmed by the slaying of the men, they uprooted all oxen, this being an allusion to their cattle and their possessions, including everything that was in the home and everything in the field. Now Jacob mentioned this in order to state that he had no part in all these secret deliberations of theirs, even in the removal of the cattle and possessions, or any aspect of the spoiling and plundering of the people of the city of Shechem. The word ikru [in the expression, ikru shor], has the same meaning as in the verse: Thou shalt hemstring (‘te’akeir’) their horses.121Joshua 11:6. But the expression and purport is all one.
Now Onkelos says that the word shor (ox) should be understood as shur (wall) with a shuruk,111The phonetic equivalent oo. Thus the word should be understood as shur (wall) rather than shor (ox). The Torah-script has no vowel signs, and for the sake of interpretation, a difficult word may sometimes be interpreted as if it were vowelled differently than the traditional reading. as in the verse, Daughters treaded on the wall (‘shur’).112Verse 22 here. Thus Onkelos translated the word shor in the present verse as “the wall of the enemy,” similar in expression to the verse: Mine eye also hath gazed on them that lie in wait for me (‘b’shuroi’).113Psalms 92:12. Ramban is thus suggesting that the enemy lies in wait for me behind his fortified walls. The meaning of the verse is thus: “and they uprooted a city surrounded with a wall, slaying their children and women after having killed the men of the city.” The word ikru (disabled) would then be similar in use to the verse, Ekron shall be rooted up (‘tei’akeir’).114Zephaniah 2:4.
Others115Mentioned in the commentary of R’dak in the name of Rabbi Yaakov the son of Rabbi Elazar. have explained that the ox, which is the largest of cattle, is an allusion to Hamor and his son Shechem, the prince of the country,116Above, 34:2. just as in the verses: His firstling bull, majesty is his;117Deuteronomy 33:17. Ye kine of Bashan, that are in the mountain of Samaria.118Amos 4:1. Similarly do the verses surname the great princes “rams”119Exodus 15:15. Eilei Moab is generally translated, “the mighty men of Moab,” but literally it means “the rams of Moab.” and “he-goats.”120Isaiah 14:9. Atudei eretz is generally translated, “the chief ones of the earth,” but literally it means “the he-goats of the earth.”
The correct interpretation appears to me to be that the verse is to be understood in its usual sense as stating that in their anger they killed each man of whom they were wrathful; and in their self-will, after their anger had been calmed by the slaying of the men, they uprooted all oxen, this being an allusion to their cattle and their possessions, including everything that was in the home and everything in the field. Now Jacob mentioned this in order to state that he had no part in all these secret deliberations of theirs, even in the removal of the cattle and possessions, or any aspect of the spoiling and plundering of the people of the city of Shechem. The word ikru [in the expression, ikru shor], has the same meaning as in the verse: Thou shalt hemstring (‘te’akeir’) their horses.121Joshua 11:6. But the expression and purport is all one.
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Rashbam on Genesis
בסודם אל תבא נפשי, may it be G’d’s will that I will not feature in their plots. Every time we encounter the expression אל, al, in the Torah, it is a curse, a request, or a command. It would therefore be wrong to translate this word here as meaning “I have not been part of their devious plot.”
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