Dina, daughter of Leah, whom she had borne to Jacob, went out to see the daughters of the land (Genesis 34:1). “Dina, daughter of Leah…went out.” “Behold, all who cite proverbs will cite this proverb about you, saying: Like the mother is her daughter” (Ezekiel 16:44) – Yosei of Maon interpreted in the synagogue of Maon: “Hear this, priests, and listen, house of Israel, and hearken, house of the king” (Hosea 5:1) – he said: The Holy One blessed be He is destined to take the priests, place them on trial, and say to them: ‘Why did you not toil in Torah? Did you not benefit from twenty-four priestly gifts?’ And they say to Him: ‘They did not give us anything.’ “Listen, house of Israel” – ‘why did you not give the priests twenty-four priestly gifts that I wrote for you in the Torah?’ They say to Him: ‘It is because of those from the house of Nasi,1The political leader. who take it all.’ “Hearken, house of the king, as judgment is yours” – ‘was it yours?2God tells the king. “This will be the due of the priests” (Deuteronomy 18:3). Therefore, to you and upon you, the attribute of justice will turn.’ Rabbi [Yehuda HaNasi II] 3Grandson of Rabbi Yehuda HaNasi. heard and was angry. At dusk, Reish Lakish ascended and inquired after the wellbeing of Rabbi [Yehuda HaNasi II] and placated him regarding Yosei of Maon. He said to him: ‘Rabbi, we must be grateful to the nations of the world, who introduce clowns into their theaters and circuses so that they would not converse with one another and come to gratuitous altercations. Yosei of Maon said a Torah matter, and you became angry with him.' He said to him: ‘And does he know anything of matters of Torah?’ He said to him: ‘Yes.’ ‘Has he received the Oral Law?’ He said to him: ‘Yes.’ ‘If I ask him, will he respond?’ He said to him: ‘Yes.’ ‘If so, let him ascend to here,’ and he ascended to there. He [Rabbi Yehuda HaNasi II] said to him: ‘What is what is written: “Behold, all who cite proverbs will cite this proverb about you, saying: Like the mother is her daughter”?’ He said to him: ‘Like the daughter, so is her mother; like the generation, so is the nasi; like the altar, so are its priests. Here they say: According to the garden, the gardener.’ Reish Lakish said to him: ‘Until now I have not finished placating him over that one, and now you are bringing another upon us?’ [Reish Lakish said to Yosei of Maon ]‘What is the essence of: “Behold, all who cite proverbs”?’4What is the literal explanation of the phrase that the daughter is like the mother? He [Yosei of Maon] said to him: ‘There is no cow that is prone to gore that does not have a calf that kicks. There is no woman who engages in promiscuity that does not have a daughter who engages in promiscuity.’ They said to him: ‘If so, Leah our matriarch was a harlot?’ He said to them: ‘“Leah came out to meet him…” (Genesis 30:16) – she came out adorned like a harlot.’ That is why, “Dina, daughter of Leah…went out.”'
“Like troops of robbers waylay a man, a company of priests murders its way to Shekhem, for they have formulated a plot” (Hosea 6:9). Just as these robbers sit on the way, kill people, and take their wealth, so, Simeon and Levi did to Shekhem. But, like “a company of priests”? I wonder. Just as these priests join together at the threshing floor to take their portion, so Simeon and Levi did in Shekhem, as it is stated: “Murders its way to Shekhem” – it was proper for Simeon and Levi to have killed in Shekhem. “Shall [he render our sister] a harlot?” (Genesis 34:31) – they said: ‘What, will they treat us as worthless people?’ Who caused it? “Dina, daughter of Leah…went out.”
“The thistle that was in the Lebanon sent to the cedar” (II Kings 14:9). “The thistle that was in the Lebanon” – this is Ḥamor, father of Shekhem; “sent to the cedar” – this is Jacob. “Give your daughter to my son as a wife” (II Kings 14:9) – “The soul of my son Shekhem longs for your daughter. [Please, give her to him as a wife]” (Genesis 34:8). But the beasts of the field…passed and trampled” (II Kings 14:9) – “They killed Ḥamor and Shekhem his son by the sword” (Genesis 34:26). Who caused it? “Dina, daughter of Leah…went out.”
Rabbi Yehuda bar Simon began: “Do not glory in tomorrow [leyom maḥar][for you do not know what the day will bring]” (Proverbs 27:1), but you say: “My honesty shall speak on my behalf on a future day [beyom maḥar]”? (Genesis 30:33). In the future, your daughter will go out and be violated.5Namely, you cannot be certain of what will happen in the future. That is what is written: “Dina…went out.” Rabbi Ḥanina in the name of Rabbi Abba HaKohen ben Rabbi Eliezer began: “For the sake of one who deprives his neighbor of kindness” (Job 6:14) – you withheld kindness from your brother,6Jacob hid Dina away from Esau when they met, not allowing him to see her and ask for her hand in marriage. If she had been married to Esau, this episode would not have happened. See Bereshit Rabba 76:9. she married Job,7Some say that Job lived in the days of Jacob, and married Dina. See Bava Batra 15b. who is neither a proselyte nor circumcised. You did not seek to marry her to a circumcised man, so she married an uncircumcised man. You did not seek to marry her in a permitted fashion, so she married in a prohibited fashion. “Dina…went out.”
Rabbi Tanḥuma began: “One man out of one thousand I have found, but a woman among all these I did not find” (Ecclesiastes 7:28).8The Yefe Toar explains that this comes to explain how it is possible to say that there was something improper in Leah's behavior, as mentioned by Reish Lakish above in paragraph 1. Rabbi Yehoshua in the name of Rabbi Levi began: “You neglect all my counsel” (Proverbs 1:25) – that is what is written: “The Lord God built [vayiven] the side” (Genesis 2:22). Vayiven – he observed from where to create her…9See Bereshit Rabba 18:2 for the entire statement of Rabbi Yehoshua in the name of Rabbi Levi. God created the woman such that she should be modest, but nevertheless not all are modest. Reish Lakish cites it from here: “He erected an altar there” (Genesis 35:7).10See Bereshit Rabba 79:8 where Reish Lakish said that Jacob gave an improper name to the altar, and what happened to Dina was a punishment. “Shekhem, son of Ḥamor the Ḥivite, prince of the land, saw her, and he took her, and lay with her, and violated her” (Genesis 34:2). Rabbi Berekhya said in the name of Rabbi Levi: This is analogous to one who had a litra of meat in his possession. When he revealed it, a bird swooped down and snatched it. So, “Dina, daughter of Leah…went out.” Immediately, “Shekhem, son of Ḥamor…saw her.” Rabbi Shmuel bar Naḥman said: She exposed her forearm.11When it says that Shekhem saw her, it was only her forearm, and no other concealed part of her body. “And lay with her, and violated her.” “And lay with her” – in the typical manner; “and violated her” – in an atypical manner.
“And his soul cleaved to Dina the daughter of Jacob, and he loved the young woman, and spoke comfortingly to the young woman” (Genesis 34:3). “And Shekhem spoke unto his father Hamor, saying: Take me this girl for a wife” (Genesis 34:4). “Jacob heard that he had defiled Dina his daughter, and his sons were with his livestock in the field, and Jacob kept silent until their arrival” (Genesis 34:5). “Jacob heard that he had defiled Dina his daughter…and Jacob kept silent” – that is what is written: “But a man of understanding will be silent” (Proverbs 11:12). “And the sons of Jacob came from the field when they heard, the men were saddened, and they became very angry, as he performed a depravity to Israel to lie with Jacob's daughter, and so should not be done” (Genesis 34:7). “The sons of Jacob came from the field when they heard” – Isi ben Yehuda said: Four verses have no resolution,12It is not clear whether the words in the verses under discussion is the last word of the previous phrase, or the first word of the subsequent phrase. See Yoma 52a–b and Rashi on Yoma 52b. and they are: “It will be lifted [se’et]” (Genesis 4:7); “Cursed[arur]” (Genesis 49:7); “And will arise [vekam]” (Deuteronomy 31:16); “Shaped like almond flowers [meshukadim]” (Exodus 25:34). Rabbi Tanḥuma adds this one: “The sons of Jacob came from the field when they heard,” or: “when they heard, the men were saddened.” “And so should not be done” – even among the nations of the world, as from the moment that the world was stricken in the generation of the Flood, they stood and fenced themselves away from licentiousness.
“Ḥamor spoke with them, saying: The soul of my son Shekhem desires your daughter. Please, give her to him as a wife” (Genesis 34:8). “Ḥamor spoke with them, saying” – Reish Lakish said: With three expressions of fondness, the Holy One blessed be He expressed His fondness for Israel: With cleaving, with desiring, and with wanting. With cleaving – “but you who cleave [to the Lord…]” (Deuteronomy 4:4). With desiring – “It is not for your multitude that the Lord desired [you]” (Deuteronomy 7:7). With wanting – “All the nations will praise you, [as you will be a wanted land]” (Malachi 3:12). And we learn it from the portion of this wicked one: With cleaving – “his soul cleaved [to Dina daughter of Jacob]” (Genesis 34:3). With desiring – “The soul of my son Shekhem desires your daughter” (Genesis 34:8). With wanting – “because he wanted Jacob’s daughter” (Genesis 34:19). Rabbi Abba bar Elisha adds two more: With love and with speech. With love – “I have loved you” (Malachi 1:2). With speech – “speak to the heart of Jerusalem” (Isaiah 40:2). And we learn it from the portion of this wicked one: With love – “he loved the young woman” (Genesis 34:3), with speech – “he spoke tenderly to [al lev] the young woman” (Genesis 34:3). Do you have a person who speaks to the heart [al lev]? It is, rather, matters that calm the heart. He said to her: ‘Your father, for one field, see how much he wasted and how much money he expended. I, who have the means to give you several orchards and several fields of grain, all the more so.’ “And intermarry with us; your daughters you will give to us, and you will take our daughters” (Genesis 34:9). “Intermarry with us” – Rabbi Elazar said: An Israelite never places his finger into the mouth of an idolater first, unless the idolater first placed his finger into the mouth of the Israelite. “Intermarry with us” – “do not intermarry with them” (Deuteronomy 7:3). They said: “Intermarry with us.” They said; they demanded first.13The Malbim (on Genesis 34:9) explains that normally in cases of intermarriage the non-Jew is the one who initiated the marriage. “Increase greatly the bridal payment and gift, and I will give in accordance with what you shall say to me, and give me the young woman as a wife” (Genesis 34:12). “Increase bridal payment [mohar] and gift [umatan].” Mohar – dowry; matan – addition.14An addition to the standard dowry.
Jacob’s sons answered Shekhem and Ḥamor his father with guile, and spoke, as he had defiled Dina their sister” (Genesis 34:13). “Jacob’s sons answered Shekhem…” – what do you think, that there is deceit here? The Divine Spirit says: “As he had defiled Dina their sister…” “They said to them: We cannot do this thing, to give our sister to a man who has a foreskin, as it is a disgrace for us” (Genesis 33:14). “They said to them: We cannot do this thing, to give our sister to a man who has a foreskin, as it is a disgrace” – Rabbi Neḥemya said: Where do we find that the foreskin is called disgrace? It is from here, as it is stated: “As it is a disgrace.” “Are their livestock and their property and all their animals not ours? We only must accede to them, and they will live with us” (Genesis 34:23). “Their livestock and their property” – they thought to despoil them, and were despoiled. “All who emerged from the gate of his city heeded Ḥamor and Shekhem his son; every male, all who emerged from the gate of his city, was circumcised” (Genesis 34:24). “[They] heeded Ḥamor and Shekhem his son…” – one of them would enter the city bearing his burden, and they would say to him: ‘Go and be circumcised.’ He would say: ‘Shekhem is marrying and Magbai is circumcised?’15Magbai is a generic name. Just because Shekhem is marrying, I should get circumcised?
“It was on the third day, when they were in pain, that the two sons of Jacob, Simeon and Levi, Dina's brothers, each man took his sword, and came upon the city confidently, and killed all the males” (Genesis 34:25). “It was on the third day, when they were in pain” – there we learned: One bathes the child [using hot water].16The presumption of this section is that one is not permitted to bathe on Shabbat with hot water, even if the water was heated before Shabbat. The school of Rabbi Meir: One bathes the circumcision. Rabbi Yosei said: You17Whoever it is that teaches the halakha. should teach that one bathes the child.18And not one bathes the circumcision. Rabbi Ze’eira said: At all times, Rabbi Yosei would say to him: ‘Say over your mishna [one bathes the child], as we learned:19The following serves as a proof that the correct version of the Mishna is that one bathes "the child" and not only "the circumcision." One does not withhold oil or hot water from upon a wound on Shabbat. Moreover, one may sprinkle hot water upon a wound on Shabbat. And if you say one bathes the circumcision, what is the difference between the wound of an adult and wound of a child. It is, rather, to teach you that one bathes the entire body of the child, which is not the case regarding an adult, as that [one] is only [allowed to bathe] the wound.’ Rabbi Elazar ben Azarya says: One bathes the child on the third day from circumcision that coincides with Shabbat. Rabbi Yaakov bar Aḥa said: At all times, Rabbi Yoḥanan and Rabbi Yonatan would instruct the midwives and say to them: ‘All the treatments that you administer during the week, perform them on Shabbat, on the third day that coincides with Shabbat.’ Shmuel said: It is due to danger. Rabbi Yosei said to him: ‘If it is due to danger, let us prepare hot water for him on Shabbat, as we learned: A person heats a cloth and places it upon his wound on Shabbat, and he may not take a bowl filled with hot water and place it on his belly on Shabbat,20This is for fear that the water will spill and cause a burn. but hot water for a cure is permitted.’ Rabbi Yehoshua ben Levi said: There is no prohibition; rather, it is permitted. 21Boiling water on Shabbat in order to bathe the child on the third day is permitted.
“The two sons of Jacob, Simeon and Levi…took” – from the fact that it says Simeon and Levi, we know that they are Jacob’s sons. It is, rather, “Jacob’s sons” – that they did not take counsel from Jacob; “Simeon and Levi” – that they did not take counsel from one another. “Dina's brothers” – was she only the sister of the two of them? Was she not the sister of all the tribes? It is, rather, because they endangered their lives on her behalf, she is called by their name. Similarly, “Miriam the prophetess, Aaron’s sister” (Exodus 15:20) – was she [only] Aaron’s sister? Was she not sister of the two of them? It is, rather, because Aaron devoted himself on her behalf,22He implored Moses to pray on Miriam’s behalf when she was afflicted with leprosy. that is why she is called by his name. Similarly, “And in the matter of Kozbi, daughter of the prince of Midyan, their sister” (Numbers 25:18) – was she [only] their sister? Was she not a member of their nation? It is, rather, because she gave her life on behalf of her nation, her nation was called by her name. “Each man took his sword” – Rabbi Elazar says: They were thirteen years old. “They slew Ḥamor and Shekhem his son by the sword, and took Dina from Shekhem’s house, and departed” (Genesis 34:26). Shmuel asked Levi bar Sisi, he said to him: ‘What is that which is written: “And came upon the city confidently”?’ He said to him: ‘They were confident in the strength of the elder. Our patriarch Jacob did not want his sons to perform that act, but when his sons performed that act, he said: What, will I allow my sons to fall at the hand of the nations of the world. What did he do? He took his sword and his bow, stood at the entrance of Shekhem, and said: If the nations of the world come to confront my sons, I will battle against them.’ That is what he said to Joseph: “I have given to you one portion [shekhem] beyond your brothers…” (Genesis 48:22) – where do we find that our patriarch Jacob took his sword and his bow in Shekhem, as it is stated: “Which I took from the hand of the Emorite, with my sword and with my bow”? (Genesis 48:22) – “Ḥamor and Shekhem his son.”23As a consequence of the actions of Simeon and Levi, who killed Ḥamor and Shekhem, Jacob took up his sword and bow.
“And took Dina” – Rabbi Yudan said: They were dragging her and departing. Rav Huna said: One who engages in relations with an uncircumcised man, it is difficult to pull away. Rav Huna said: She said: ‘But I, where will I carry my shame?’24See II Samuel 13:13. until Simeon said to her that he would take her.25Marry her. That is what is written: “[Simeon’s sons…]and Shaul, son of the Canaanite woman” (Genesis 46:10) – the son of Dina, who engaged in relations with a Canaanite. Rabbi Yehuda, Rabbi Neḥemya, and the Rabbis, Rabbi Yehuda said: That he [Shekhem] performed actions of the Canaanites.26Harlotry. Rabbi Neḥemya said: That she engaged in relations with a Ḥivite, who are included in the Canaanites. The Rabbis say: Simeon took her and buried her in the land of Canaan.
“Jacob said to Simeon and Levi: You have troubled me, to render me loathsome to the inhabitants of the land, the Canaanites and the Perizites, and I am few in number; they will mobilize against me and smite me, and I and my household will be destroyed” (Genesis 34:30). “They said: Shall he render our sister as a harlot?” (Genesis 34:31). “Jacob said to Simeon and Levi: You have troubled me” – the Rabbis said: [Jacob said:] ‘The barrel was clear, and you rendered it murky. There is a tradition of the Canaanites, that they are destined to fall into my hands; however, the Holy One blessed be He said: Until you multiply and reach six hundred thousand.’27But because of the action of Simeon and Levi the Canaanites will conclude that Jacob is an immediate threat. Rabbi Yehuda bar Simon said: [Simeon and Levi replied:] ‘The barrel was murky, and we rendered it clear.’ They said: ‘“Shall [he render our sister] a harlot?”’ – they said: ‘What, will they treat us as worthless people?’ Who caused it? “Dina…went out.”
וַתֵּצֵא דִינָה בַּת לֵאָה (בראשית לד, א), (יחזקאל טז, מד): הִנֵּה כָּל הַמּשֵׁל עָלַיִךְ יִמְשֹׁל לֵאמֹר כְּאִמָּה בִּתָּהּ, יוֹסֵי מְעוֹנָאָה תִּרְגֵּם בִּכְנִישָׁתְהוֹן דִּמְעוֹנָא, (הושע ה, א): שִׁמְעוּ זֹאת הַכֹּהֲנִים וְהַקְשִׁיבוּ בֵּית יִשְׂרָאֵל וּבֵית הַמֶּלֶךְ הַאֲזִינוּ, אָמַר עָתִיד הַקָּדוֹשׁ בָּרוּךְ הוּא לִטֹּל אֶת הַכֹּהֲנִים וּלְהַעֲמִידָן בַּדִּין וְלֵאמֹר לָהֶם לָמָּה לֹא יְגַעְתֶּם בַּתּוֹרָה, לֹא הֱיִיתֶם נֶהֱנִים מֵאַרְבַּע וְעֶשְׂרִים מַתְּנוֹת כְּהֻנָּה, וְאִינוּן אָמְרִין לֵיהּ לָא יָהֲבִין לָן כְּלוּם. וְהַקְשִׁיבוּ בֵּית יִשְׂרָאֵל, לָמָּה לֹא הֱיִיתֶם נוֹתְנִים לַכֹּהֲנִים אַרְבַּע וְעֶשְׂרִים מַתְּנוֹת כְּהֻנָּה שֶׁכָּתַבְתִּי לָכֶם בַּתּוֹרָה, וְאִינוּן אָמְרִין לֵיהּ עַל אִלֵּין דְּבֵי נְשִׂיאָה דַּהֲווֹ נָסְבִין כּוֹלָּא. בֵּית הַמֶּלֶךְ הַאֲזִינוּ כִּי לָכֶם הַמִּשְׁפָּט, שֶׁלָּכֶם הָיָה, (דברים יח, ג): וְזֶה יִהְיֶה מִשְׁפַּט הַכֹּהֲנִים, לְפִיכָךְ לָכֶם וַעֲלֵיכֶם מִדַּת הַדִּין נֶהְפָּכֶת. שָׁמַע רַבִּי וְכָעַס, בְּפַתֵּי רַמְשָׁא סְלֵיק רֵישׁ לָקִישׁ שָׁאֵיל שְׁלָמֵיהּ דְּרַבִּי וּפַיְּסֵי עֲלוֹהִי דְּיוֹסֵי מְעוֹנָאָה, אָמַר לוֹ רַבִּי, צְרִיכִין אָנוּ לְהַחֲזִיק טוֹבָה לְאֻמּוֹת הָעוֹלָם, שֶׁהֵן מַכְנִיסִין מוּמָסִין לְבָתֵּי טְרַטְיָאוֹת וּלְבָתֵּי קַרְקְסָאוֹת שֶׁלָּהֶן וּמְשַׂחֲקִין בָּהֶם כְּדֵי שֶׁלֹא יִהְיוּ מְשִׂיחִין אֵלּוּ עִם אֵלּוּ וְיָבוֹאוּ לִידֵי קְטָטָה בְּטֵלָה, יוֹסֵי מְעוֹנָאָה אָמַר מִלָּה דְּאוֹרָיְיתָא וְאַקְפַּדְתְּ עֲלוֹהִי, אָמַר לוֹ וְיוֹדֵעַ הוּא בְּדִבְרֵי תוֹרָה כְּלוּם, אָמַר לוֹ הֵן. אֲמַר לֵיהּ וְאוּלְפַן קַבֵּיל, אֲמַר לֵיהּ אֵין. וְאִי שָׁאֵלְנָא לֵיהּ מְגִיִּיב, אֲמַר לֵיהּ אֵין, אִם כֵּן יִסַּק לְהָכָא, וּסְלֵיק לְגַבֵּיהּ, אֲמַר לֵיהּ מַהוּ דִּכְתִיב: הִנֵּה כָּל הַמּשֵׁל עָלַיִךָ יִמְשֹׁל לֵאמֹר כְּאִמָּה בִּתָּהּ. אֲמַר לֵיהּ כַּבַּת כֵּן אִמָּהּ, כַּדּוֹר כֵּן נָשִׂיא, כַּמִּזְבֵּחַ כֵּן כֹּהֲנָיו. הָכָא אָמְרֵי לְפוּם גִּנְּתָא גַּנָּנָא. אָמַר לוֹ רֵישׁ לָקִישׁ עַד כַּדּוּן לָא חֲסֵלִית מִן מְפַיְּסֵיהּ עַל הָדָא וְאַתָּה מַיְיתֵי לָן אוֹחֲרִי, עִקָּרוֹ שֶׁל דָּבָר הִנֵּה כָּל הַמּשֵׁל מַהוּ, אֲמַר לֵיהּ לֵית תּוֹרְתָא עֲנִישָׁא עַד דִּבְרַתָּהּ בְּעִיטָא, לֵית אִתְּתָא זָנְיָא עַד דִּבְרַתָּהּ זָנְיָא. אָמְרוּ לֵיהּ אִם כֵּן לֵאָה אִמֵּנוּ זוֹנָה הָיְתָה, אָמַר לָהֶם (בראשית ל, טז): וַתֵּצֵא לִקְרָאתוֹ וגו', יָצָאת מְקֻשֶּׁטֶת כְּזוֹנָה, לְפִיכָךְ וַתֵּצֵא דִינָה בַּת לֵאָה.
Dina, daughter of Leah, whom she had borne to Jacob, went out to see the daughters of the land (Genesis 34:1).
“Dina, daughter of Leah…went out.” “Behold, all who cite proverbs will cite this proverb about you, saying: Like the mother is her daughter” (Ezekiel 16:44) – Yosei of Maon interpreted in the synagogue of Maon: “Hear this, priests, and listen, house of Israel, and hearken, house of the king” (Hosea 5:1) – he said: The Holy One blessed be He is destined to take the priests, place them on trial, and say to them: ‘Why did you not toil in Torah? Did you not benefit from twenty-four priestly gifts?’ And they say to Him: ‘They did not give us anything.’ “Listen, house of Israel” – ‘why did you not give the priests twenty-four priestly gifts that I wrote for you in the Torah?’ They say to Him: ‘It is because of those from the house of Nasi,1The political leader. who take it all.’ “Hearken, house of the king, as judgment is yours” – ‘was it yours?2God tells the king. “This will be the due of the priests” (Deuteronomy 18:3). Therefore, to you and upon you, the attribute of justice will turn.’
Rabbi [Yehuda HaNasi II] 3Grandson of Rabbi Yehuda HaNasi. heard and was angry. At dusk, Reish Lakish ascended and inquired after the wellbeing of Rabbi [Yehuda HaNasi II] and placated him regarding Yosei of Maon. He said to him: ‘Rabbi, we must be grateful to the nations of the world, who introduce clowns into their theaters and circuses so that they would not converse with one another and come to gratuitous altercations. Yosei of Maon said a Torah matter, and you became angry with him.' He said to him: ‘And does he know anything of matters of Torah?’ He said to him: ‘Yes.’ ‘Has he received the Oral Law?’ He said to him: ‘Yes.’ ‘If I ask him, will he respond?’ He said to him: ‘Yes.’ ‘If so, let him ascend to here,’ and he ascended to there. He [Rabbi Yehuda HaNasi II] said to him: ‘What is what is written: “Behold, all who cite proverbs will cite this proverb about you, saying: Like the mother is her daughter”?’ He said to him: ‘Like the daughter, so is her mother; like the generation, so is the nasi; like the altar, so are its priests. Here they say: According to the garden, the gardener.’ Reish Lakish said to him: ‘Until now I have not finished placating him over that one, and now you are bringing another upon us?’ [Reish Lakish said to Yosei of Maon ]‘What is the essence of: “Behold, all who cite proverbs”?’4What is the literal explanation of the phrase that the daughter is like the mother? He [Yosei of Maon] said to him: ‘There is no cow that is prone to gore that does not have a calf that kicks. There is no woman who engages in promiscuity that does not have a daughter who engages in promiscuity.’ They said to him: ‘If so, Leah our matriarch was a harlot?’ He said to them: ‘“Leah came out to meet him…” (Genesis 30:16) – she came out adorned like a harlot.’ That is why, “Dina, daughter of Leah…went out.”'
וּכְחַכֵּי אִישׁ גְּדוּדִים חֶבֶר כֹּהֲנִים דֶּרֶךְ יְרַצְּחוּ שֶׁכְמָה כִּי זִמָּה עָשׂוּ (הושע ו, ט), כְּשֵׁם שֶׁהַלִּסְטִים הַלָּלוּ יוֹשְׁבִין עַל הַדֶּרֶךְ וְהוֹרְגִים בְּנֵי אָדָם וְנוֹטְלִים מָמוֹנָם, כָּךְ עָשׂוּ שִׁמְעוֹן וְלֵוִי לִשְׁכֶם, אֶלָּא כְּחֶבֶר כֹּהֲנִים, אֶתְמְהָא, כְּשֵׁם שֶׁהַכֹּהֲנִים הַלָּלוּ נֶחְבָּרִים עַל הַגֹּרֶן לִטֹּל אֶת חֶלְקָם, כָּךְ עָשׂוּ שִׁמְעוֹן וְלֵוִי לִשְׁכֶם, שֶׁנֶּאֱמַר: דֶּרֶךְ יְרַצְּחוּ שֶׁכְמָה, מִדֶּרֶךְ יְרַצְּחוּ שִׁמְעוֹן וְלֵוִי לִשְׁכֶם. (בראשית לד, לא): הַכְזוֹנָה וגו', אָמְרוּ מָה הֵם נוֹהֲגִים בָּנוּ כִּבְנֵי אָדָם שֶׁל הֶפְקֵר, וּמִי גָרַם וַתֵּצֵא דִינָה בַּת לֵאָה.
“Like troops of robbers waylay a man, a company of priests murders its way to Shekhem, for they have formulated a plot” (Hosea 6:9). Just as these robbers sit on the way, kill people, and take their wealth, so, Simeon and Levi did to Shekhem. But, like “a company of priests”? I wonder. Just as these priests join together at the threshing floor to take their portion, so Simeon and Levi did in Shekhem, as it is stated: “Murders its way to Shekhem” – it was proper for Simeon and Levi to have killed in Shekhem. “Shall [he render our sister] a harlot?” (Genesis 34:31) – they said: ‘What, will they treat us as worthless people?’ Who caused it? “Dina, daughter of Leah…went out.”
הַחוֹחַ אֲשֶׁר בַּלְּבָנוֹן שָׁלַח אֶל הָאֶרֶז (מלכים ב יד, ט), הַחוֹחַ אֲשֶׁר בַּלְּבָנוֹן, זֶה חֲמוֹר אֲבִי שְׁכֶם. שָׁלַח אֶל הָאֶרֶז, זֶה יַעֲקֹב. (מלכים ב יד, ט): תְּנָה אֶת בִּתְּךָ לִבְנִי לְאִשָּׁה, (בראשית לד, ח): שְׁכֶם בְּנִי חָשְׁקָה נַפְשׁוֹ בְּבִתְּכֶם. (מלכים ב יד, ט): וַתַּעֲבֹר חַיַּת הַשָּׂדֶה וַתִּרְמֹס, (בראשית לד, כו): וְאֶת חֲמוֹר וְאֶת שְׁכֶם בְּנוֹ הָרְגוּ, מִי גָרַם וַתֵּצֵא דִינָה בַּת לֵאָה.
“The thistle that was in the Lebanon sent to the cedar” (II Kings 14:9). “The thistle that was in the Lebanon” – this is Ḥamor, father of Shekhem; “sent to the cedar” – this is Jacob. “Give your daughter to my son as a wife” (II Kings 14:9) – “The soul of my son Shekhem longs for your daughter. [Please, give her to him as a wife]” (Genesis 34:8). But the beasts of the field…passed and trampled” (II Kings 14:9) – “They killed Ḥamor and Shekhem his son by the sword” (Genesis 34:26). Who caused it? “Dina, daughter of Leah…went out.”
רַבִּי יְהוּדָה בַּר סִימוֹן פָּתַח (משלי כז, א): אַל תִּתְהַלֵּל בְּיוֹם מָחָר, וְאַתְּ אֲמַרְתְּ (בראשית ל, לג): וְעָנְתָה בִּי צִדְקָתִי בְּיוֹם מָחָר, מָחָר בִּתְּךָ יוֹצֵאת וּמִתְעַנָּה, הֲדָא הוּא דִכְתִיב: וַתֵּצֵא דִינָה וגו'. רַבִּי חֲנִינָא בְּשֵׁם רַבִּי אַבָּא הַכֹּהֵן בְּרַבִּי אֱלִיעֶזֶר פָּתַח (איוב ו, יד): לַמָּס מֵרֵעֵהוּ חָסֶד, מָנַעְתָּ חֶסֶד מִן אֲחוּךְ הִיא נְסִבַת לְאִיּוֹב, שֶׁאֵינוֹ לֹא גֵּר וְלֹא מָהוּל, לֹא בִקַּשְׁתָּ לְהַשִּׂיאָהּ לְמָהוּל, הֲרֵי הִיא נִשֵּׂאת לְעָרֵל. לֹא בִקַּשְׁתָּה לְהַשִּׂיאָהּ דֶּרֶךְ הֶתֵּר, הֲרֵי נִשַּׂאת דֶּרֶךְ אִסּוּר, וַתֵּצֵא דִינָה וגו'.
Rabbi Yehuda bar Simon began: “Do not glory in tomorrow [leyom maḥar][for you do not know what the day will bring]” (Proverbs 27:1), but you say: “My honesty shall speak on my behalf on a future day [beyom maḥar]”? (Genesis 30:33). In the future, your daughter will go out and be violated.5Namely, you cannot be certain of what will happen in the future. That is what is written: “Dina…went out.”
Rabbi Ḥanina in the name of Rabbi Abba HaKohen ben Rabbi Eliezer began: “For the sake of one who deprives his neighbor of kindness” (Job 6:14) – you withheld kindness from your brother,6Jacob hid Dina away from Esau when they met, not allowing him to see her and ask for her hand in marriage. If she had been married to Esau, this episode would not have happened. See Bereshit Rabba 76:9. she married Job,7Some say that Job lived in the days of Jacob, and married Dina. See Bava Batra 15b. who is neither a proselyte nor circumcised. You did not seek to marry her to a circumcised man, so she married an uncircumcised man. You did not seek to marry her in a permitted fashion, so she married in a prohibited fashion. “Dina…went out.”
רַבִּי תַּנְחוּמָא פָּתַח (קהלת ז, כח): אָדָם אֶחָד מֵאֶלֶף מָצָאתִי וְאִשָּׁה בְכָל אֵלֶּה לֹא מָצָאתִי, רַבִּי יְהוֹשֻׁעַ בְּשֵׁם רַבִּי לֵוִי פָּתַח (משלי א, כה): וַתִּפְרְעוּ כָל עֲצָתִי, הֲדָא הוּא דִכְתִיב (בראשית ב, כב): וַיִּבֶן ה' אֱלֹהִים אֶת הַצֵּלָע, וַיִּבֶן הִתְבּוֹנֵן מֵהֵיכָן לְבָרְאָהּ וכו': רֵישׁ לָקִישׁ מַיְתֵי לָהּ מֵהָכָא (בראשית לה, ז): וַיִּבֶן שָׁם מִזְבֵּחַ. רַבִּי בֶּרֶכְיָה בְּשֵׁם רַבִּי לֵוִי אָמַר לְאֶחָד שֶׁהָיָה בְּיָדוֹ לִיטְרָא אַחַת שֶׁל בָּשָׂר וְכֵיוָן שֶׁגִּלָּה אוֹתָהּ יָרַד הָעוֹף וַחֲטָפָהּ מִמֶּנּוּ, כָּךְ (בראשית לד, א): וַתֵּצֵא דִינָה בַּת לֵאָה, מִיָּד (בראשית לד, ב): וַיַּרְא אֹתָהּ שְׁכֶם בֶּן חֲמוֹר. רַבִּי שְׁמוּאֵל בַּר נַחְמָן אָמַר שֶׁגִּלָּה בָּהּ דְּרוֹעָהּ. וַיִּשְׁכַּב אֹתָהּ וַיְעַנֶּהָ, (בראשית לד, ב): וַיִּשְׁכַּב אֹתָהּ, כְּדַרְכָּהּ. וַיְעַנֶּהָ, שֶׁלֹא כְּדַרְכָּה.
Rabbi Tanḥuma began: “One man out of one thousand I have found, but a woman among all these I did not find” (Ecclesiastes 7:28).8The Yefe Toar explains that this comes to explain how it is possible to say that there was something improper in Leah's behavior, as mentioned by Reish Lakish above in paragraph 1. Rabbi Yehoshua in the name of Rabbi Levi began: “You neglect all my counsel” (Proverbs 1:25) – that is what is written: “The Lord God built [vayiven] the side” (Genesis 2:22). Vayiven – he observed from where to create her…9See Bereshit Rabba 18:2 for the entire statement of Rabbi Yehoshua in the name of Rabbi Levi. God created the woman such that she should be modest, but nevertheless not all are modest. Reish Lakish cites it from here: “He erected an altar there” (Genesis 35:7).10See Bereshit Rabba 79:8 where Reish Lakish said that Jacob gave an improper name to the altar, and what happened to Dina was a punishment.
“Shekhem, son of Ḥamor the Ḥivite, prince of the land, saw her, and he took her, and lay with her, and violated her” (Genesis 34:2).
Rabbi Berekhya said in the name of Rabbi Levi: This is analogous to one who had a litra of meat in his possession. When he revealed it, a bird swooped down and snatched it. So, “Dina, daughter of Leah…went out.” Immediately, “Shekhem, son of Ḥamor…saw her.” Rabbi Shmuel bar Naḥman said: She exposed her forearm.11When it says that Shekhem saw her, it was only her forearm, and no other concealed part of her body.
“And lay with her, and violated her.” “And lay with her” – in the typical manner; “and violated her” – in an atypical manner.
וְיַעֲקֹב שָׁמַע כִּי טִמֵּא אֶת דִּינָה בִתּוֹ וְהֶחֱרִשׁ יַעֲקֹב (בראשית לד, ה), הֲדָא הוּא דִכְתִיב (משלי יא, יב): וְאִישׁ תְּבוּנוֹת יַחֲרִישׁ. (בראשית לד, ז): וּבְנֵי יַעֲקֹב בָּאוּ מִן הַשָּׂדֶה כְּשָׁמְעָם, אִיסִי בֶּן יְהוּדָה אָמַר אַרְבַּע מִקְרָאוֹת אֵין לָהֶם הֶכְרֵעַ, וְאֵלּוּ הֵן: (בראשית ד, ז): שְׂאֵת, (בראשית מט, ז): אָרוּר, (דברים לא, טז): וְקָם, (שמות כה, לד): מְשֻׁקָּדִים. רַבִּי תַּנְחוּמָא מוֹסִיף הָדָא: וּבְנֵי יַעֲקֹב בָּאוּ מִן הַשָּׂדֶה כְּשָׁמְעָם, אוֹ: כְּשָׁמְעָם וַיִּתְעַצְּבוּ הָאֲנָשִׁים. וְכֵן לֹא יֵעָשֶׂה, אֲפִלּוּ בְּאֻמּוֹת הָעוֹלָם, שֶׁמִּשָּׁעָה שֶׁלָּקָה הָעוֹלָם בְּדוֹר הַמַּבּוּל עָמְדוּ וְגִדְּרוּ עַצְמָן מִן הָעֲרָיוֹת.
“And his soul cleaved to Dina the daughter of Jacob, and he loved the young woman, and spoke comfortingly to the young woman” (Genesis 34:3).
“And Shekhem spoke unto his father Hamor, saying: Take me this girl for a wife” (Genesis 34:4).
“Jacob heard that he had defiled Dina his daughter, and his sons were with his livestock in the field, and Jacob kept silent until their arrival” (Genesis 34:5).
“Jacob heard that he had defiled Dina his daughter…and Jacob kept silent” – that is what is written: “But a man of understanding will be silent” (Proverbs 11:12).
“And the sons of Jacob came from the field when they heard, the men were saddened, and they became very angry, as he performed a depravity to Israel to lie with Jacob's daughter, and so should not be done” (Genesis 34:7).
“The sons of Jacob came from the field when they heard” – Isi ben Yehuda said: Four verses have no resolution,12It is not clear whether the words in the verses under discussion is the last word of the previous phrase, or the first word of the subsequent phrase. See Yoma 52a–b and Rashi on Yoma 52b. and they are: “It will be lifted [se’et]” (Genesis 4:7); “Cursed [arur]” (Genesis 49:7); “And will arise [vekam]” (Deuteronomy 31:16); “Shaped like almond flowers [meshukadim]” (Exodus 25:34). Rabbi Tanḥuma adds this one: “The sons of Jacob came from the field when they heard,” or: “when they heard, the men were saddened.”
“And so should not be done” – even among the nations of the world, as from the moment that the world was stricken in the generation of the Flood, they stood and fenced themselves away from licentiousness.
וַיְדַבֵּר חֲמוֹר אִתָּם לֵאמֹר (בראשית לד, ח), רֵישׁ לָקִישׁ אָמַר בִּשְׁלשָׁה לְשׁוֹנוֹת שֶׁל חִבָּה חִבֵּב הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת יִשְׂרָאֵל, בִּדְבִיקָה, בַּחֲשִׁיקָה וּבַחֲפִיצָה. בִּדְבִיקָה (דברים ד, ד): וְאַתֶּם הַדְּבֵקִים. בַּחֲשִׁיקָה (דברים ז, ז): לֹא מְרֻבְּכֶם מִכָּל הָעַמִּים חָשַׁק ה'. וּבַחֲפִיצָה (מלאכי ג, יב): וְאִשְּׁרוּ אֶתְכֶם כָּל הַגּוֹיִם וגו'. וְאָנוּ לְמֵדִים אוֹתָהּ מִפָּרָשָׁה שֶׁל רָשָׁע הַזֶּה. בִּדְבִיקָה (בראשית לד, ג): וַתִּדְבַּק נַפְשׁוֹ, בַּחֲשִׁיקָה (בראשית לד, ח): שְׁכֶם בְּנִי חָשְׁקָה נַפְשׁוֹ בְּבִתְּכֶם. בַּחֲפִיצָה (בראשית לד, יט): כִּי חָפֵץ בְּבַת יַעֲקֹב. רַבִּי אַבָּא בַּר אֱלִישָׁע מוֹסִיף אַף תַּרְתֵּין בְּאַהֲבָה וְדִבּוּר, בְּאַהֲבָה (מלאכי א, ב): אָהַבְתִּי אֶתְכֶם. בְּדִבּוּר (ישעיה מ, ב): דַּבְּרוּ עַל לֵב יְרוּשָׁלָיִם. וְאָנוּ לְמֵדִים מִפָּרָשָׁתוֹ שֶׁל רָשָׁע הַזֶּה, בְּאַהֲבָה (בראשית לד, ג): וַיֶּאֱהַב אֶת הַנַּעֲרָה. בְּדִבּוּר, (בראשית לד, ג): וַיְדַבֵּר עַל לֵב הַנַּעֲרָה. וְכִי יֵשׁ לְךָ אָדָם שֶׁמְדַבֵּר עַל הַלֵּב, אֶלָּא דְּבָרִים שֶׁמְּיַשְּׁבִים אֶת הַלֵּב, אָמַר לָהּ אָבִיךְ בִּשְׁבִיל שָׂדֶה אֶחָד רְאֵה כַּמָּה בִּזְבֵּז וְכַמָּה מָמוֹן הִכְרִיעַ, אֲנִי שֶׁיֵּשׁ לִי לִתֵּן לָךְ כַּמָּה נְטָעִים וְכַמָּה שָׂדֶה בֵּית זֶרַע עַל אַחַת כַּמָּה וְכַמָּה. (בראשית לד, ט): וְהִתְחַתְּנוּ אֹתָנוּ, אָמַר רַבִּי אֶלְעָזָר לְעוֹלָם אֵין יִשְׂרָאֵל נוֹתֵן אֶצְבָּעוֹ בְּתוֹךְ פִּיו שֶׁל עוֹבֵד כּוֹכָבִים תְּחִלָּה אֶלָּא אִם כֵּן נָתַן עוֹבֵד כּוֹכָבִים אֶצְבָּעוֹ תְּחִלָּה בְּתוֹךְ פִּיו שֶׁל יִשְׂרָאֵל, וְהִתְחַתְּנוּ אוֹתָנוּ, (דברים ז, ג): לֹא תִתְחַתֵּן בָּם. הֵם אָמְרוּ: וְהִתְחַתְּנוּ אֹתָנוּ, אָמְרוּ הֵם תָּבְעוּ תְּחִלָּה. (בראשית לד, יב): הַרְבּוּ עָלַי מְאֹד מֹהַר וּמַתָּן, מוֹהַר, פַּרְנוֹן, מַתַּן, פְּרָאפוֹרוֹן.
“Ḥamor spoke with them, saying: The soul of my son Shekhem desires your daughter. Please, give her to him as a wife” (Genesis 34:8).
“Ḥamor spoke with them, saying” – Reish Lakish said: With three expressions of fondness, the Holy One blessed be He expressed His fondness for Israel: With cleaving, with desiring, and with wanting. With cleaving – “but you who cleave [to the Lord…]” (Deuteronomy 4:4). With desiring – “It is not for your multitude that the Lord desired [you]” (Deuteronomy 7:7). With wanting – “All the nations will praise you, [as you will be a wanted land]” (Malachi 3:12). And we learn it from the portion of this wicked one: With cleaving – “his soul cleaved [to Dina daughter of Jacob]” (Genesis 34:3). With desiring – “The soul of my son Shekhem desires your daughter” (Genesis 34:8). With wanting – “because he wanted Jacob’s daughter” (Genesis 34:19).
Rabbi Abba bar Elisha adds two more: With love and with speech. With love – “I have loved you” (Malachi 1:2). With speech – “speak to the heart of Jerusalem” (Isaiah 40:2). And we learn it from the portion of this wicked one: With love – “he loved the young woman” (Genesis 34:3), with speech – “he spoke tenderly to [al lev] the young woman” (Genesis 34:3). Do you have a person who speaks to the heart [al lev]? It is, rather, matters that calm the heart. He said to her: ‘Your father, for one field, see how much he wasted and how much money he expended. I, who have the means to give you several orchards and several fields of grain, all the more so.’
“And intermarry with us; your daughters you will give to us, and you will take our daughters” (Genesis 34:9).
“Intermarry with us” – Rabbi Elazar said: An Israelite never places his finger into the mouth of an idolater first, unless the idolater first placed his finger into the mouth of the Israelite. “Intermarry with us” – “do not intermarry with them” (Deuteronomy 7:3). They said: “Intermarry with us.” They said; they demanded first.13The Malbim (on Genesis 34:9) explains that normally in cases of intermarriage the non-Jew is the one who initiated the marriage.
“Increase greatly the bridal payment and gift, and I will give in accordance with what you shall say to me, and give me the young woman as a wife” (Genesis 34:12).
“Increase bridal payment [mohar] and gift [umatan].” Mohar – dowry; matan – addition.14An addition to the standard dowry.
וַיַּעֲנוּ בְנֵי יַעֲקֹב אֶת שְׁכֶם וגו' (בראשית לד, יג), מָה אַתְּ סָבוּר רַמְיוּת דְּבָרִים יֵשׁ כָּאן, וְרוּחַ הַקֹּדֶשׁ אוֹמֶרֶת (בראשית לד, יג): אֲשֶׁר טִמֵּא אֵת דִּינָה אֲחֹתָם וגו'. (בראשית לד, יד): וַיֹּאמְרוּ אֲלֵיהֶם לֹא נוּכַל לַעֲשׂוֹת הַדָּבָר הַזֶּה לָתֵת אֶת אֲחֹתֵנוּ לְאִישׁ אֲשֶׁר לוֹ עָרְלָה כִּי חֶרְפָּה, רַבִּי נְחֶמְיָה אָמַר הֵיכָן מָצִינוּ שֶׁנִּקְרֵאת עָרְלָה חֶרְפָּה, מִן הָכָא, שֶׁנֶּאֱמַר: כִּי חֶרְפָּה הִוא. (בראשית לד, כג): מִקְנֵהֶם וְקִנְיָנָם, סְבָרוּן לְמֶחֱפַת וְאִתְחַפְּתוּן. (בראשית לד, כד): וַיִּשְׁמְעוּ אֶל חֲמוֹר וְאֶל שְׁכֶם בְּנוֹ וגו', הֲוָה חַד מִנְּהוֹן נִכְנַס לָעִיר טְעִין מוֹבְלִיתֵיהּ וְאָמְרִין לֵיהּ תָּא גְּזוֹר, וְהוּא אָמַר שְׁכֶם נָסֵיב וּמַגְבַּאי קָטַע.
Jacob’s sons answered Shekhem and Ḥamor his father with guile, and spoke, as he had defiled Dina their sister” (Genesis 34:13).
“Jacob’s sons answered Shekhem…” – what do you think, that there is deceit here? The Divine Spirit says: “As he had defiled Dina their sister…”
“They said to them: We cannot do this thing, to give our sister to a man who has a foreskin, as it is a disgrace for us” (Genesis 33:14).
“They said to them: We cannot do this thing, to give our sister to a man who has a foreskin, as it is a disgrace” – Rabbi Neḥemya said: Where do we find that the foreskin is called disgrace? It is from here, as it is stated: “As it is a disgrace.”
“Are their livestock and their property and all their animals not ours? We only must accede to them, and they will live with us” (Genesis 34:23).
“Their livestock and their property” – they thought to despoil them, and were despoiled.
“All who emerged from the gate of his city heeded Ḥamor and Shekhem his son; every male, all who emerged from the gate of his city, was circumcised” (Genesis 34:24).
“[They] heeded Ḥamor and Shekhem his son…” – one of them would enter the city bearing his burden, and they would say to him: ‘Go and be circumcised.’ He would say: ‘Shekhem is marrying and Magbai is circumcised?’15Magbai is a generic name. Just because Shekhem is marrying, I should get circumcised?
וַיְהִי בַיּוֹם הַשְּׁלִישִׁי בִּהְיוֹתָם כֹּאֲבִים (בראשית לד, כה), תַּמָּן תְּנֵינַן מַרְחִיצִין אֶת הַקָּטָן, דְּבֵי רַבִּי מֵאִיר מַרְחִיצִין אֶת הַמִּילָה. אָמַר רַבִּי יוֹסֵי אַתְּ תָּנֵי מַרְחִיצִין אֶת הַקָּטָן, אָמַר רַבִּי זְעֵירָא בְּכָל שָׁעָה הֲוָה רַבִּי יוֹסֵי אָמַר לוֹ תְּנֵי מַתְנִיתָךְ, דִּתְנַן אֵין מוֹנְעִים לֹא שֶׁמֶן וְלֹא חַמִּין מֵעַל גַּבֵּי הַמַּכָּה בַּשַּׁבָּת, וְלֹא עוֹד אֶלָּא שֶׁמְזַלְּפִין חַמִּין עַל גַּבֵּי הַמַּכָּה בַּשַּׁבָּת, וְאִם תֹּאמַר מַרְחִיצִין אֶת הַמִּילָה, מַאי שְׁנָא הִיא מַכַּת קָטָן מִמַּכַּת גָּדוֹל, אֶלָּא לְלַמֶּדְךָ מַרְחִיצִין אֶת הַקָּטָן כָּל גּוּפוֹ מַה שֶּׁאֵין כֵּן בְּגָדוֹל אֶלָּא עַל גַּבֵּי הַמַּכָּה בִּלְבָד. רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה אוֹמֵר מַרְחִיצִין אֶת הַקָּטָן בַּיּוֹם הַשְּׁלִישִׁי שֶׁל מִילָה שֶׁחָל לִהְיוֹת בַּשַּׁבָּת, אָמַר רַבִּי יַעֲקֹב בַּר אַחָא בְּכָל שָׁעָה הֲוָה רַבִּי יוֹחָנָן וְרַבִּי יוֹנָתָן מַפְקִידִין חָיָתָא וְאָמְרֵי לְהוֹן כָּל שָׁקוֹעִין שֶׁאַתּוּן עָבְדוּן בְּחֹלָא הֲווּן עָבְדִין בְּשַׁבַּתָּא בַּיּוֹם הַשְּׁלִישִׁי שֶׁחָל לִהְיוֹת בַּשַּׁבָּת. שְׁמוּאֵל אָמַר מִפְּנֵי הַסַּכָּנָה, אָמַר לוֹ רַבִּי יוֹסֵי אִם מִפְּנֵי הַסַּכָּנָה נַעֲשֶׂה לוֹ חַמִּין בַּשַּׁבָּת, דִּתְנַן מְחַמֵּם אָדָם אֲלוּנְתִּית וְנוֹתְנָהּ עַל גַּבֵּי מַכָּתוֹ בַּשַּׁבָּת, וְלֹא יִטֹּל עֲרֵבָה מְלֵאָה חַמִּין וְיִתְּנָהּ עַל כְּרֵסוֹ בַּשַּׁבָּת, אֲבָל חַמִּין לִרְפוּאָתוֹ מֻתָּר, אָמַר רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי לֵית כָּאן אִסּוּר אֶלָּא מֻתָּר.
“It was on the third day, when they were in pain, that the two sons of Jacob, Simeon and Levi, Dina's brothers, each man took his sword, and came upon the city confidently, and killed all the males” (Genesis 34:25).
“It was on the third day, when they were in pain” – there we learned: One bathes the child [using hot water].16The presumption of this section is that one is not permitted to bathe on Shabbat with hot water, even if the water was heated before Shabbat. The school of Rabbi Meir: One bathes the circumcision. Rabbi Yosei said: You17Whoever it is that teaches the halakha. should teach that one bathes the child.18And not one bathes the circumcision. Rabbi Ze’eira said: At all times, Rabbi Yosei would say to him: ‘Say over your mishna [one bathes the child], as we learned:19The following serves as a proof that the correct version of the Mishna is that one bathes "the child" and not only "the circumcision." One does not withhold oil or hot water from upon a wound on Shabbat. Moreover, one may sprinkle hot water upon a wound on Shabbat. And if you say one bathes the circumcision, what is the difference between the wound of an adult and wound of a child. It is, rather, to teach you that one bathes the entire body of the child, which is not the case regarding an adult, as that [one] is only [allowed to bathe] the wound.’ Rabbi Elazar ben Azarya says: One bathes the child on the third day from circumcision that coincides with Shabbat. Rabbi Yaakov bar Aḥa said: At all times, Rabbi Yoḥanan and Rabbi Yonatan would instruct the midwives and say to them: ‘All the treatments that you administer during the week, perform them on Shabbat, on the third day that coincides with Shabbat.’ Shmuel said: It is due to danger. Rabbi Yosei said to him: ‘If it is due to danger, let us prepare hot water for him on Shabbat, as we learned: A person heats a cloth and places it upon his wound on Shabbat, and he may not take a bowl filled with hot water and place it on his belly on Shabbat,20This is for fear that the water will spill and cause a burn. but hot water for a cure is permitted.’ Rabbi Yehoshua ben Levi said: There is no prohibition; rather, it is permitted. 21Boiling water on Shabbat in order to bathe the child on the third day is permitted.
וַיִּקְּחוּ שְׁנֵי בְנֵי יַעֲקֹב שִׁמְעוֹן וְלֵוִי (בראשית לד, כה), מִמַּשְׁמַע שֶׁנֶּאֱמַר: שִׁמְעוֹן וְלֵוִי, יָדַעְנוּ שֶׁבְּנֵי יַעֲקֹב הֵם, אֶלָּא בְּנֵי יַעֲקֹב שֶׁלֹא נָטְלוּ עֵצָה מִיַּעֲקֹב. שִׁמְעוֹן וְלֵוִי, שֶׁלֹא שֶׁנָטְלוּ עֵצָה זֶה מִזֶּה. אֲחֵי דִינָה, וְכִי אֲחוֹת שְׁנֵיהֶם הָיְתָה וַהֲלוֹא אֲחוֹת כָּל הַשְּׁבָטִים הָיְתָה, אֶלָּא לְפִי שֶׁנָּתְנוּ אֵלּוּ נַפְשָׁם עָלֶיהָ נִקְרֵאת עַל שְׁמָם, וְדִכְוָתָהּ (שמות טו, כ): וַתִּקַּח מִרְיָם הַנְּבִיאָה אֲחוֹת אַהֲרֹן, וְכִי אֲחוֹת אַהֲרֹן הָיְתָה וַהֲלוֹא אֲחוֹת שְׁנֵיהֶם הָיְתָה, אֶלָּא לְפִי שֶׁנָּתַן אַהֲרֹן נַפְשׁוֹ עָלֶיהָ לְפִיכָךְ נִקְרֵאת עַל שְׁמוֹ, וְדִכְוָתָהּ (במדבר כה, יח): וְעַל דְּבַר כָּזְבִּי בַת נְשִׂיא מִדְיָן אֲחֹתָם, וְכִי אֲחוֹתָם הָיְתָה וַהֲלוֹא בַּת אֻמָּתָן הָיְתָה, אֶלָּא לְפִי שֶׁנָּתְנָה נַפְשָׁהּ עַל אֻמָּתָהּ נִקְרֵאת אֻמָּתָהּ לִשְׁמָהּ. (בראשית לד, כה): אִישׁ חַרְבּוֹ, רַבִּי אֶלְעָזָר אוֹמֵר בֶּן שְׁלשׁ עֶשְׂרֵה שָׁנָה הָיוּ. שְׁמוּאֵל שָׁאַל לְלֵוִי בַּר סִיסִי אָמַר לוֹ מַהוּ דֵין דִּכְתִיב (בראשית לד, כה): וַיָּבֹאוּ עַל הָעִיר בֶּטַח, אָמַר לוֹ בְּטוּחִים הָיוּ עַל כֹּחוֹ שֶׁל זָקֵן, וְלֹא הָיָה אָבִינוּ יַעֲקֹב רוֹצֶה שֶׁיַּעֲשׂוּ בָנָיו אוֹתוֹ הַמַּעֲשֶׂה, וְכֵיוָן שֶׁעָשׂוּ בָנָיו אוֹתוֹ מַעֲשֶׂה, אָמַר מָה אֲנִי מַנִּיחַ אֶת בָּנַי לִפֹּל בְּיַד אֻמּוֹת הָעוֹלָם, מֶה עָשָׂה נָטַל חַרְבּוֹ וְקַשְׁתּוֹ וְעָמַד לוֹ עַל פִּתְחָהּ שֶׁל שְׁכֶם וְאָמַר אִם יָבוֹאוּ אֻמּוֹת הָעוֹלָם לְהִזְדַּוֵּג לָהֶם לְבָנַי אֲנִי נִלְחַם כְּנֶגְדָן, הוּא דְּהוּא אוֹמֵר לוֹ לְיוֹסֵף (בראשית מח, כב): וַאֲנִי נָתַתִּי לְךָ שְׁכֶם אַחַד עַל אַחֶיךָ וגו', וְהֵיכָן מָצִינוּ שֶׁנָּטַל אָבִינוּ יַעֲקֹב חַרְבּוֹ וְקַשְׁתּוֹ בִּשְׁכֶם, שֶׁנֶּאֱמַר (בראשית מח, כב): אֲשֶׁר לָקַחְתִּי מִיַּד הָאֱמֹרִי בְּחַרְבִּי וּבְקַשְׁתִּי. (בראשית לד, כו): וְאֶת חֲמוֹר וְאֶת שְׁכֶם בְּנוֹ.
“The two sons of Jacob, Simeon and Levi…took” – from the fact that it says Simeon and Levi, we know that they are Jacob’s sons. It is, rather, “Jacob’s sons” – that they did not take counsel from Jacob; “Simeon and Levi” – that they did not take counsel from one another. “Dina's brothers” – was she only the sister of the two of them? Was she not the sister of all the tribes? It is, rather, because they endangered their lives on her behalf, she is called by their name. Similarly, “Miriam the prophetess, Aaron’s sister” (Exodus 15:20) – was she [only] Aaron’s sister? Was she not sister of the two of them? It is, rather, because Aaron devoted himself on her behalf,22He implored Moses to pray on Miriam’s behalf when she was afflicted with leprosy. that is why she is called by his name. Similarly, “And in the matter of Kozbi, daughter of the prince of Midyan, their sister” (Numbers 25:18) – was she [only] their sister? Was she not a member of their nation? It is, rather, because she gave her life on behalf of her nation, her nation was called by her name.
“Each man took his sword” – Rabbi Elazar says: They were thirteen years old.
“They slew Ḥamor and Shekhem his son by the sword, and took Dina from Shekhem’s house, and departed” (Genesis 34:26).
Shmuel asked Levi bar Sisi, he said to him: ‘What is that which is written: “And came upon the city confidently”?’ He said to him: ‘They were confident in the strength of the elder. Our patriarch Jacob did not want his sons to perform that act, but when his sons performed that act, he said: What, will I allow my sons to fall at the hand of the nations of the world. What did he do? He took his sword and his bow, stood at the entrance of Shekhem, and said: If the nations of the world come to confront my sons, I will battle against them.’ That is what he said to Joseph: “I have given to you one portion [shekhem] beyond your brothers…” (Genesis 48:22) – where do we find that our patriarch Jacob took his sword and his bow in Shekhem, as it is stated: “Which I took from the hand of the Emorite, with my sword and with my bow”? (Genesis 48:22) – “Ḥamor and Shekhem his son.”23As a consequence of the actions of Simeon and Levi, who killed Ḥamor and Shekhem, Jacob took up his sword and bow.
וַיִּקְחוּ אֶת דִּינָה (בראשית לד, כו), רַבִּי יוּדָן אָמַר גּוֹרְרִין בָּהּ וְיוֹצְאִין. אָמַר רַב הוּנָא הַנִּבְעֶלֶת לְעָרֵל קָשֶׁה לִפְרשׁ. אָמַר רַב הוּנָא אָמְרָה וַאֲנִי אָנָה אוֹלִיךְ אֶת חֶרְפָּתִי, עַד שֶׁנִּשְׁבַּע לָהּ שִׁמְעוֹן שֶׁהוּא נוֹטְלָהּ, הֲדָא הוּא דִכְתִיב (בראשית מו, י): וְשָׁאוּל בֶּן הַכְּנַעֲנִית, בֶּן דִּינָה שֶׁנִּבְעֲלָה לַכְּנַעֲנִי. רַבִּי יְהוּדָה וְרַבִּי נְחֶמְיָה וְרַבָּנָן, רַבִּי יְהוּדָה אָמַר שֶׁעָשָׂה כְּמַעֲשֵׂה כְּנַעֲנִים. רַבִּי נְחֶמְיָה אָמַר שֶׁנִּבְעֲלָה מֵחִוִּי שֶׁהוּא בִּכְלַל כְּנַעֲנִים. וְרַבָּנָן אָמְרִין נְטָלָהּ שִׁמְעוֹן וּקְבָרָהּ בְּאֶרֶץ כְּנָעַן.
“And took Dina” – Rabbi Yudan said: They were dragging her and departing. Rav Huna said: One who engages in relations with an uncircumcised man, it is difficult to pull away. Rav Huna said: She said: ‘But I, where will I carry my shame?’24See II Samuel 13:13. until Simeon said to her that he would take her.25Marry her. That is what is written: “[Simeon’s sons…]and Shaul, son of the Canaanite woman” (Genesis 46:10) – the son of Dina, who engaged in relations with a Canaanite. Rabbi Yehuda, Rabbi Neḥemya, and the Rabbis, Rabbi Yehuda said: That he [Shekhem] performed actions of the Canaanites.26Harlotry. Rabbi Neḥemya said: That she engaged in relations with a Ḥivite, who are included in the Canaanites. The Rabbis say: Simeon took her and buried her in the land of Canaan.
וַיֹּאמֶר יַעֲקֹב אֶל שִׁמְעוֹן וְאֶל לֵוִי עֲכַרְתֶּם אֹתִי (בראשית לד, ל), רַבָּנָן אָמְרֵי צְלוּלָה הָיְתָה הֶחָבִית וַעֲכַרְתֶּם אוֹתָהּ, מָסֹרֶת הִיא בִּידֵי הַכְּנַעֲנִים שֶׁהֵן עֲתִידִין לִפֹּל בְּיָדִי, אֶלָּא שֶׁאָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא עַד אֲשֶׁר תִּפְרֶה בְּשִׁשִּׁים רִבּוֹא. אָמַר רַבִּי יְהוּדָה בַּר סִימוֹן עֲכוּרָה הָיְתָה הֶחָבִית וְצִלַּלְנוּ אוֹתָהּ. (בראשית לד, לא): וַיֹּאמְרוּ הַכְזוֹנָה, אָמְרוּ מָה הֵם נוֹהֲגִים בָּנוּ כִּבְנֵי אָדָם שֶׁל הֶפְקֵר, מִי גָרַם (בראשית לד, א): וַתֵּצֵא דִינָה.
“Jacob said to Simeon and Levi: You have troubled me, to render me loathsome to the inhabitants of the land, the Canaanites and the Perizites, and I am few in number; they will mobilize against me and smite me, and I and my household will be destroyed” (Genesis 34:30).
“They said: Shall he render our sister as a harlot?” (Genesis 34:31).
“Jacob said to Simeon and Levi: You have troubled me” – the Rabbis said: [Jacob said:] ‘The barrel was clear, and you rendered it murky. There is a tradition of the Canaanites, that they are destined to fall into my hands; however, the Holy One blessed be He said: Until you multiply and reach six hundred thousand.’27But because of the action of Simeon and Levi the Canaanites will conclude that Jacob is an immediate threat. Rabbi Yehuda bar Simon said: [Simeon and Levi replied:] ‘The barrel was murky, and we rendered it clear.’ They said: ‘“Shall [he render our sister] a harlot?”’ – they said: ‘What, will they treat us as worthless people?’ Who caused it? “Dina…went out.”