Еврейская мысль к Берешит 17:22

(1) There is no firm evidence that the city of Shechem mentioned in the books of the prophets is identical with the town near which Dinah was raped. There are pointers that suggest that this was not the same city. If the brothers were tending sheep at Shechem while their homes were at Chevron, Shechem must be presumed to have been less than a day's walk away. It is unreasonable to assume that Jacob sent Joseph all by himself on a journey of several days, as would have been the case if Shechem mentioned there were identical with the Nablus of today. In particular, seeing that so much bloodshed had taken place there, it would have been irresponsible to send a seventeen-year old into such hostile country all by himself. Even the brothers themselves were hardly likely to provoke the local population by grazing their flocks in their vicinity. We must assume therefore that Ir Shechem means the city of Shechem in the same sense as Ir David means "the capital of David's kingdom." The author explains how to dispose of apparently contradictory comments by the Talmud in Sanhedrin 102. (2) The reference to Dinah being a daughter of Leah is undoubtedly complimentary. The Torah, by referring to her ancestry, emphasizes that she had nothing but the best of intentions, that her excursion did not indicate a departure from traditional Jewish conduct. The repetition of the three expressions "He took her, he lay with her, he forced her" indicate that she remained uncooperative during all three phases of what is being described; she did not weaken in her resistance in any way. The reason three actions are mentioned is because Jacob's family suffered three indignities: A) The shame suffered by the whole family; B) The damage done to the girl's innocence and the loss of her virginity; C) The physical pain caused Dinah when she had to submit to violence. The punishment for the first of these indignities prescribed by the Torah is boshet, compensation in financial terms. The second indignity which reduced Dinah's value as a prospective bride in the compensation for the victim. It is noteworthy that Dinah did not lose her appeal for Shechem on account of any of the indignities he had heaped upon her. "He cleaved to the daughter of Jacob" (34,3). The family of Jacob had not become sullied in his eyes; he loved her just as before (not like Amnon who lost all his desire for Tamar once he had raped her). Shechem tried to talk softly to Dinah's heart to help her recover from her pain. (3) The order in which the Torah describes the arrival of the sons, after Chamor had already arrived at Jacob's house, is to exonerate Jacob from any implication in his sons' subsequent actions, since there had not been an opportunity for them to consult. That is why Jacob on his deathbed refers to "in their secret counsel let my soul not be involved" (Genesis 49,6). It is to underscore that he had not been a party to their plan. Obviously, the sons could not have heard about the event while being in the field. Therefore, we must understand the sequence of events thus: (34,7) "When the sons came home and heard what a shameful act had been perpetrated against Israel, namely that a daughter of Jacob had been slept with, something that could not be tolerated." (4) Chamor uses the future course of events in order to compensate for an injustice that could no longer be undone. He emphasizes that he does not only want to legitimize his relations with Dinah, but goes far beyond this, and this constitutes a great honor for Jacob. The king offers the freedom of the country to Jacob's family. The sons' reason for deceiving Chamor has already been discussed in the first part of this chapter. (5) When the brothers use the term tame, defiled, when referring to the rape and subsequently suggesting a compromise, they are already using deceit, since they conveyed the impression to Chamor and Shechem that they had calmed down already and that their suggestions therefore could be taken at face value, could be believed. An exact examination of the text reveals that in fact the brothers did not breach any contract, nor did they retract from their original position. This is the reason Onkelos translates the word mirmah, slyness, deceit, simply as chochmah, cleverness, wisdom. They said, "We cannot do this thing, to give our sister to a man with a foreskin because it is a shame for us to forgive such an act." Chamor understood them to mean that the words "we cannot" refer only to the foreskin, not to the shame they had suffered. Similarly, Chamor understood their statement "if you will become like us," as referring only to the rite of circumcision, whereas the brothers used it in a wider sense meaning that they would have to embrace all aspects of the brothers' lifestyle and religion. Thereby they served notice that they were not going to forgive anything. We note that nowhere did the brothers promise that Dinah would become Shechem's wife. They only spoke in general terms, "our daughters," "your daughters," etc., and threatened to leave the neighborhood with their sister if their demands were not complied with. When Chamor reported in his city on these discussions, he represented the rape episode as having been resolved, and emphasized the future advantages to be gained by intermarrying with Jacob's family. The unexpected acceptance by the townspeople of the terms offered may have convinced the sons of Jacob that heaven had indicated its approval for their plan of revenge. (6) Possibly the "third day" referred to was the third day of the week, i.e. Tuesday, but in reality the first day after the circumcision. This day is under the constellation of Mars, and signals bloodshed. (7) The brothers had to prevent the wives and children from raising an alarm in the neighboring towns after they had killed the males. Therefore, the females and children had to be taken captive. Since abandoning the herds made no sense, and since their undertaking had evidently enjoyed the help of heaven, they felt entitled to acquire the livestock etc. The repeated outcry "May our sister be treated like a harlot?" underscores that to revenge such a misdeed, considerations of personal safety that are normally valid criteria, and which were part of the objections raised by Jacob, were not valid now. (8) Until now Jacob had not been certain that his dream about the ladder had been of a prophetic nature; he only became sure now that G-d spoke to him and identified Himself as having been the One to whom Jacob had made the vow at that time. (9) He was intent to remove any trace of idols that had been part of the loot his sons had taken from the city of Shechem and Chamor, and to remove any impurity acquired through contact with such idols. To this end, he instructed all his people to change their garments. Of course, the exhortation included the order to desist from any idolatrous practices that might have been picked up by his sons due to their contact with the idol worshippers. (12) The death of Deborah, a fine woman, may have been the final chapter in the sons' repentance of the whole Dinah episode, since we have a tradition that the death of righteous people provides atonement for the survivors. Inasmuch as all of Jacob's sons could qualify for the heritage promised to their forefathers, G-d repeats "to your descendants I will give the land," meaning to all of them, not like Esau or Ishmael who did not qualify though they too had been descendants of Isaac and Abraham respectively. (10) Contrary to the normal custom of a pupil departing from his master, in this case G-d departed from Jacob, the latter still remaining in his place. This suggests that Jacob's task had not yet been completed, prompting him to erect the monument and fulfil payment of his vow. It was here that the betrothal of Israel and G-d took place, later to be consummated by chuppah, a wedding ceremony at Mount Sinai. Details of this whole process will be discussed in Chapter forty-eight. (11) At the beginning of Rachel's labor, the midwife encouraged her saying, "Do not worry, this too will be a son for you." This gave rise to Rachel naming the child before she had even seen it. (13) It seems that Jacob had not been home at the time Reuben had rearranged the furnishings in Bilhah's bedroom. Reuben would not have dared to do this otherwise. The statement that the sons of Jacob were twelve may indicate that at that juncture Reuben lost his status as the firstborn, no longer counting as two (since the firstborn normally receives a double portion of the father's estate). More likely however, the Torah may stress that Reuben remained a full member of the Jewish people.

(1) Since fulfilment of the commandment to circumcise himself and all the male members of his household simultaneously could put his whole household in jeopardy in the event of a hostile attack, Abraham might have decided to temporarily move close to his allies Aner, Eshkol, and Mamre, in order to discourage any attack. Therefore, it is reported where G-d spoke to Abraham. Even though Abraham was only in temporary quarters, he qualified for the vision. That Abraham had greatly risen in stature is clear from the fact that he did not have to move from his seat when G-d spoke to him, as he had on previous occasions. Our sages say that G-d came to visit Abraham on the third day of his being sick due to the effects of the circumcision (Baba Metzia 86). Since Abraham and Sarah hosted what looked like very ordinary individuals in such a generous fashion, it was fitting that the reward for such hospitality should be announced by one of the guests himself. (2) This is the reason why all the details of this act of hospitality are worth recording. Abraham could have skipped having dinner guests this once, in view of his state of health; he could have withdrawn into his tent long before the travellers had a chance to reach him. Instead, he ran forward, imploring them, as if they were doing him a favor by dining with him, instead of his doing them a favor by inviting them. (3) He begged one of them to interrupt his journey, so as not to be guilty of detaining all three of them. However, the hospitality offer was extended to all three of them, so that they would not misinterpret his first statement as "Please do not pass by." The dot on the word "my lord", indicates that what these men were going to say to Abraham later, would be a message from the Shechinah, the Divine Presence. Abraham offered little, to prove that he did not mean to delay his guests unduly, knowing that had they really been interested in food, they would not have chosen to take a route that bypassed population centers with ample food supplies. However, he emphasized the quality of the bread which, since it refreshes the heart as proven in many other places in the Bible, restores one's spirits also. By rushing about personally and attending to all the details, he caused his guests a minimum of delay. The angels followed the talmudic dictum, "When in Rome, do as the Romans do" (Bereshit Rabbah 48). When Moses went to heaven, he did not eat or drink; when the angels came to earth, they ate and drank. The fact that their eating is especially mentioned teaches that one is to conform with local customs. Their purpose in eating, of course, was to derive the spiritual nourishment contained in the food. Just as abstinence from certain types of food is prescribed because of the negative influence of such food on our spiritual equipment, so consumption of the right kind of food at the right time and in the correct amount is of benefit to our spiritual equipment (compare Chapter 32). Further details about this can be found in Numbers Chapter 28, in connection with the daily offerings. (4) The fact that Abraham is described as standing in a position enabling him to wait on the travelers and to observe them in detail, is to show that they really did eat the food served to them. (7) After all these efforts on Abraham's part, the angels enquire after Sarah. They want Abraham present for the message, so that from the criticism they will voice about Sarah's attitude, Abraham will realize that he himself should have been subject to similar criticism from G-d at the time G-d had made the promise to him, although at that time G-d had not voiced such criticism. When the prophet Elisha asked the woman what he could do for her (Kings II Chapter 4), he had been inspired by the tidings Abraham and Sarah had received in our Parshah in return for their hospitality. He assumed that the woman and her husband would qualify for a similar reward, just as later proved to be the case. (5) We must assume that Abraham had indeed not told Sarah about her becoming a mother, in order for G-d to tell her directly. Perhaps he felt that if she heard such a promise only second hand, she would be even more incredulous than he himself had been when G-d had told him directly. G-d had reserved this moment to criticize Abraham, and that is the reason he was asked, "Why did Sarah laugh?" Her denial may be understood as follows. When one's conduct is questioned by someone superior to oneself, it is seemly to appear bashful and to ask rhetorically and deprecatingly "Could I really have been guilty of such a misdemeanor?" Sarah's "denial" then and the "fear" mentioned is the reverence Sarah felt for the words of the angels. Or, as Maimonides says, the fact that she had no idea that these men were angels made her discount their words. Only after she realized that these men had been able to read her mind did she become afraid. She denied only having laughed at the fact that the prediction had been made in the name of G-d. When the angels departed, Abraham accompanied them, unaware that he was in fact impeding their task in Sodom. The angels on their part refrained from discussing their mission until G-d said, "Shall I hide from Abraham etc." Thereupon they began to discuss it, no longer concerned if Abraham was listening. (8) Two preconditions are needed to allow one to be present when the judge makes his judgment. 1) An intimate relationship with the accused, such as being father, mother, master, servant etc. 2) An individual who is truly searching for justice. In the first case, the father is allowed to be present since he could assist in the defense of his son; in the second case, such a third party would learn moral lessons from the judgments imposed and instil those lessons in his own environment. In Abraham's case, he qualified on both counts. He was destined to become the father of a multitude of nations, and thus had a paternal interest in other human beings; also as a truth-seeking individual, he would instruct his household and environment in ways to apply the judgments he had observed in the making. G-d decided to view Abraham in this role, because having made all the promises to Abraham, his involvement in the decision-making process about the punishment for the people of Sodom etc., would ensure further that all G-d’s promises concerning Abraham's seed would be fulfilled. The expression yadativ, for I know him, instead of hikartiv, is not accidental. The latter expression is used when one knows someone intellectually, understands how his mind works; the former refers to knowing how someone's heart, someone senses work. It is clear that when G-d speaks, He always uses yadati, since He has such intimate knowledge of all of us. The difference between G-d’s "knowledge” and our "knowledge" is that man arrives at an understanding of a whole only after having comprehended the parts and then combining knowledge of the parts to obtain an overview of things. The reverse applies to G-d. He has a knowledge of man's whole personality. Only on special occasions does He examine the constituent parts of man. In this instance, G-d was well aware of the character and actions of the Sodomites. (9) This knowledge was reinforced by the complaints of the victims of the Sodomites. G-d still had to check if these complaints constituted exceptions to the general behavior of the Sodomites within their city. If so, i.e. "as its outcry that has come to Me," if indeed all the Sodomites participated in that kind of behavior, that would mark their end, their destruction. If not, other kinds of retribution might be in order. The test then would be the way the Sodomites would treat the angels that had come to Lot (strangers to the townsfolk). Contrary to the view held by some, that nissayon, test, is designed to make the meritorious person emerge victoriously from such test, and that those unable to prove themselves, G-d does not bother to test at all. I do not believe that that is the function of tests. When G-d gave the Israelites the man, heavenly bread, the Torah writes, "In order to test them if they will walk in My teachings or not" (Exodus 16,4). We observe in that instance that some people failed the test. Similarly, the case of the false prophet, the appearance of which is described by the Torah as a test of the people's true faith (Deut. 13,4). We know that numerous people failed such tests when confronted by false prophets at various times in our history. Here, too, the arrival of these strangers at Lot's house is made the final test of the population's attitude. This will be discussed in greater detail in the next chapter. (10) When Abraham overheard the conversation between the angels, and they had departed from him, he decided to remain standing before G-d to approach Him on behalf of the people who appeared doomed. Since the angels had obviously had permission to discuss their mission in Abraham's presence, Abraham felt obliged to engage G-d in conversation about it. His opening remarks were as follows, "Since You obviously will not destroy the righteous together with the wicked, if by chance there are fifty righteous people, will You really rather destroy than save the place on account of the fifty righteous people within it?" The few innocents left to themselves, especially if minors, would ultimately suffer the same fate as the adults that had been killed, and thus G-d’s justice would appear as not having distinguished between the guilty and the innocent (the example of Nineveh being saved on account of the innocent children who needed parents to look after them is discussed in Chapter 13 in a slightly different context). Abraham referred to two possibilities: a) chalilah, unthinkable, to kill both the guilty and the innocent simultaneously; b) It would not appear just even if the innocent would die merely because their environment had been destroyed and they had been left to fend for themselves in impossible circumstances. (11) Abraham chose the number fifty as an opening gambit, because on the one hand, forced migration by such a group of people is a major hardship, whereas a larger number of people form a self-contained unit and can easily form a new community. Fifty are not yet enough to survive comfortably on their own strength and resources. (12) When Abraham saw that G-d concurred readily, he surmised that there simply were not fifty good people in Sodom; therefore, he lowered the target figure gradually. The justification "since I have started to speak already," signifies that he is aware he has already overstepped the bounds of propriety, that he is asking lifnim mishurat hadin, something beyond the demands of justice. As the numbers get smaller, and removal of so few people from the city is less of an upheaval, Abraham each time justifies his continued pleading on behalf of the innocent. Once it had become clear that there was only Lot that could be saved, saving him rather than saving the city became the easier solution. The mention of G-d departing from Abraham indicates that, for the moment, Abraham's prophetic powers had ceased to be operational. False prophets, however, never experience the difference between the time G-d is in contact with them and when they have been tuned out.

More numerous, however, are the instances of the first case, viz., in which these verbs are used in connection with the revelation of the word and of the glory of God, e.g., “And I will come down and talk with thee there” (Num. 11:17); “And the Lord came down upon Mount Sinai (Exod. 19:20); “The Lord will come down in the sight of all the people (Exod. 19:11); “And God went up from him” (Gen. 35:13); “And God went up from Abraham” (Gen. 17:22).