Next Video Playing In ×
Video 8 of 48
Immanuel: And it seems that everything’s resolved. Jacob’s turned himself around. He’s now in the position to carry on his father’s and grandfather’s legacy - to become a model of positive values and to teach what it means to be in a relationship with God. The Jacob story could theoretically stop here - a happy ending. But it doesn't. Something interrupts the continuation of the legacy… something hijacks the happy ending. And that’s the strange and difficult story of Shechem and Dina. It’s a story that people don’t really like to talk about… because it can be a bit… uncomfortable to face what really went on, and because of that, many people either gloss over it or don’t teach it altogether-- but we are going to do our best and face it head on.
David: This week on the Parsha Experiment.
Immanuel: Hi, I’m Imu Shalev.
David: and I’m David Block.
Immanuel: And welcome to the Parsha Experiment. All right, let’s bring up our 20-second parsha recap.
Jacob prepares to meet with Esau
He gets into a wrestling match with an unnamed being, and Jacob’s name changed to “Israel”
Jacob meets Esau, they embrace, and eventually, they each go their separate ways
Then we have our story of Dina and Shechem
Jacob gets a few more prophecies, and with the birth of Benjamin, during which Rachel dies in childbirth
Isaac dies, and we get the generations of Esau
David: Before we jump into the Dina story, we want to acknowledge the difficult nature of this subject matter. We at Aleph Beta are committed to telling the honest story from the Torah. We don’t want to gloss over it because it is a hard thing to talk about. We put a lot of thought into how to tackle this story in a way that is sensitive to Dinah as a person and true to the Torah we see in her story.
Immanuel: If there are any times when we refer to Dina’s rape quickly, know that we are not trying to cover anything up, devalue what happened to her, or in any way undermine that she is a survivor of rape.
David: Here’s what happens-- Dina is out walking, when Shechem - the city’s prince - rapes her… He ends up falling in love with her, so he and his father, Hamor, the king, approach Jacob to arrange a marriage between them. The brothers then do something that’s pretty tough to swallow. They say, “We’ll give you Dina if you and your whole city get circumcised.” Surprisingly, the whole city agrees, and on the 3rd day after the circumcision, when the people are weakest, Simeon and Levi come into the city, kill every male - including Hamor and Shechem - and rescue their sister Dina. Jacob is furious - why did you do that?? Now we’re going to be hated in our neighbors’ eyes, and they’ll try to kill us. Simeon and Levi respond: Should we allow our sister to be treated like a harlot?
Immanuel: Wow---- This is a very, very disturbing story. There are a bunch of things that are troubling, but here are 2 “big picture questions.” First of all, who was right?? Was Jacob right that this was the wrong thing to do? Or were Simeon and Levi right - the massacre was justified after what Shechem did to Dina? The story just ends without any sort of resolution. The text eerily leaves us in the dark.
David: Second, we just learned about the resolution to Jacob’s epic story, and we would expect to see a continuation of his legacy but suddenly we have this story of Dina, Simeon, and Levi - people who have not been crucial parts of the story until now. Why are we hearing about this, and why now?
Immanuel: Let’s take a look at the text of the story together--- as we read, ask yourself--- where have we heard these themes and words before?
David: After Shechem violates Dina, he falls in love with her. וַיֶּאֱהַב, אֶת-הַנַּעֲרָ. So, he and his father try to broker a deal with Jacob. We’ll do all these wonderful things for you --- we’ll give you access to our people, our land, our business! ---- if you give us your daughter’s hand in marriage.
Immanuel: Have we seen anything like this before? Someone who loves a woman, speaks to the woman’s father to try and make a deal - to do things, to offer his services, all in exchange to get her hand in marriage? Isn’t that exactly what happened with Jacob in Laban’s home? וַיֶּאֱהַב יַעֲקֹב, אֶת-רָחֵל - Jacob loved Rachel, אֶעֱבָדְךָ שֶׁבַע שָׁנִים, בְּרָחֵל בִּתְּךָ, הַקְּטַנָּה - I’ll work seven years for you, for your daughter Rachel’s hand in marriage. It seems like we’re hearing echoes of the Jacob story.
David: Back to the Dina story. The brothers seem to agree to the deal as long as the people get circumcised… but that’s not really true. It only seems like that. They’re planning something: וַיַּעֲנוּ בְנֵי-יַעֲקֹב אֶת-שְׁכֶם וְאֶת-חֲמוֹר אָבִיו - Jacob’s sons answered them. בְּמִרְמָה - with deceit.... That’s exactly what happens in the Jacob story too. Laban seems to agree to Jacob’s deal on the outside, but he has a very different plan… Jacob yells at Laban: לָמָּה רִמִּיתָנִי - why did you deceive me?? במרמה - it’s the same word ... deceit.
Immanuel: And now look at what Jacob’s sons say in their deception: לֹא נוּכַל לַעֲשׂוֹת הַדָּבָר הַזֶּה--לָתֵת אֶת-אֲחֹתֵנוּ, לְאִישׁ אֲשֶׁר-לוֹ עָרְלָה - we can’t do this thing...to give our sister to a man who is uncircumcized. Does that remind you of anything? That formula of not being able to fulfill a marriage agreement because of some particular norm? Laban responds to Jacob’s accusation of switching Leah and Rachel and says: לֹא-יֵעָשֶׂה כֵן בִּמְקוֹמֵנוּ--לָתֵת הַצְּעִירָה, לִפְנֵי הַבְּכִירָה - that’s not what’s done here… to give the younger’s hand in marriage before the elder’s.Everything Jacob’s sons seem to be doing here has echoes back to Laban’s deception!
David: Look at what’s happening here! What Laban did to Jacob… that’s exactly what Jacob’s sons are doing to Shechem. But remember what we saw last week--in Vayeitzei… what Laban did to Jacob was already an echo… Laban is replaying what Jacob himself did to his father and brother with the blessings. Look at how Isaac described what Jacob did to Esau: וַיֹּאמֶר, בָּא אָחִיךָ בְּמִרְמָה; וַיִּקַּח, בִּרְכָתֶךָ - He said: your brother, Jacob, came with deceit, and took your blessings.
Immanuel: What’s happening is an awfully vicious, chilling chain of events, set in motion with Jacob’s original deception. Laban did the same to him, and now Jacob’s sons are replaying it with Shechem. Their behavior here is a replay of their father’s own behavior years before.
David: But is the story just telling us that Jacob’s sons learned deception from their father? That may be true on the surface, but there’s something much deeper going on here. What drove Jacob’s sons to act this way may have been more than just the horrific things that happened to Dina. Let’s go back to the story one last time - and this time - pay attention to how the text refers to Dina.
Immanuel: In the first verse, וַתֵּצֵא דִינָה בַּת-לֵאָה, אֲשֶׁר יָלְדָה לְיַעֲקֹב - Dina, the daughter of Leah who was born to Jacob, went out… If you’ve been following the Torah’s story until, we know who Dina is… we know she’s Leah’s daughter. But by repeating that here, it seems like the text is telling us that who her parents are is an important part of the story.
David: After Dina is violated, וְיַעֲקֹב שָׁמַע, כִּי טִמֵּא אֶת-דִּינָה בִתּוֹ - Jacob heard about it --- and here, the text refers to her as “Dina, his daughter,” וּבָנָיו הָיוּ אֶת-מִקְנֵהוּ, בַּשָּׂדֶה - meanwhile, his sons were out in the field, וְהֶחֱרִשׁ יַעֲקֹב, עַד-בֹּאָם - and Jacob was silent until they got back. What?? The text emphasizwed that it was his daughter who was violated, and he didn’t say or do anything!
Immanuel: Hamor is actually the next person to act. He speaks to Jacob --- But Jacob’s sons are there too. And look how Hamor refers to them: שְׁכֶם בְּנִי, חָשְׁקָה נַפְשׁוֹ בְּבִתְּכֶם - My son, Shechem, longs for your daughter ---- conjugated in plural. If it were just a singular person’s daughter, just Jacob’s daughter, it should have been בבתך. By saying it in plural -- “the daughter of all of you” -- Hamor refers to Dina as the daughter of both Jacob and her brothers! She’s obviously only the daughter of Jacob, but this kind of gives us a picture of what’s happening here. It’s almost like the brothers are taking on the role of the father. And they themselves confirm that: “if you dont go along with our deal, וְלָקַחְנוּ אֶת-בִּתֵּנוּ, וְהָלָכְנוּ - we’ll take our daughter and move on.”
David: Now look at what happens at the very end of the story. Jacob rebukes Simeon and Levi for what they did, and they respond: הַכְזוֹנָה, יַעֲשֶׂה אֶת-אֲחוֹתֵנוּ -we allow our sister to be treated like a harlot? Now, that’s pretty a sharp line… but it’s not as sharp as it could be. Think about it… if they really wanted to convince Jacob that what they did was right, what should they have said? What about, “Should YOU allow YOUR DAUGHTER be treated like a harlot?” It’s YOUR daughter!!!
Immanuel: Here’s a theory - one Rabbi Fohrman touches on in his series Abraham’s Journey, links below. It looks like the text is pointing us to a struggle we’re already familiar with: and that’s the struggle of favoritism. Dina is raped and who was Dina? The text begins by telling us she was Leah’s daughter --- remember Leah, the unfavored wife. Jacob does nothing about his daughter's rape… and think about what that must’ve looked like from Simeon and Levi’s perspective: their whole lives, they’ve been the children of the unfavored wife - of Leah. They knew that Jacob didn't love Leah as much as he loved Rachel. And by extension, that made them, the children of Leah, Jacob’s unfavored children. They know that Jacob really cared much more about Rachel’s children. And then, when Leah’s child - their sister! - is in trouble, Jacob does nothing about it.
David: So, Simeon and Levi - sons of Leah - step in. They act deceptively, במרמה… they do whatever it takes to make things fair again. And they rebuke Jacob - they’re not trying to convince Jacob that their plan was okay, they may have just been expressing how they felt when they saw this happen. Maybe she’s not “your daughter” enough to act. But we won’t let this happen to our sister.
Immanuel: Now pull the zoom lens out and look again at the connection between the deceit of Jacob’s sons and the deceit of Jacob himself. Way back when, Jacob was the unfavored child - next to Esau. Jacob thought that was unfair, so he deceived in order to make things right. And now, Jacob’s sons are doing the same thing! They are Jacob’s unfavored children… they are being treated unfairly… so they deceive in order to make things right again.
David: So who was right in this story? Maybe the text leaves it ambiguous because there’s no answer.
Immanuel: On the one hand, Jacob should have learned from his father and not picked favorites. On the other hand, his sons shouldn’t have deceived to get what they think they deserve. They should confront openly and honestly - just like Jacob should have done so many years before.
David: The Dina story is here as a transitional story from Jacob to his children. Right before this, Jacob reconciled with his brother, and from his perspective, he did everything he could to continue his father’s legacy. But when Jacob himself does what his father had done --- favored some of his family over the others, his children are going to face the same challenges that he faced. The brother’s deception in the Dina story is the beginning of that.
Immanuel: And this story, the story of Shechem, teaches us about the emotional trauma that the children of the unfavored wife go through. And it’s exactly the story we need to know before we get to the very next major event in Genesis: the story of the sale of Joseph. The story of the sale of Joseph is the struggle of the favored v the unfavored. Can the favored sensitively use what they have in order to continue legacy and positively impact others, or will they flaunt it and push people away? Can the unfavored learn to confront, to talk openly? Will they just continue to deceive? And can they rectify their mistakes? Jacob himself reconciled… but can Jacob’s children?
David: Join us next week on the Parsha Experiment.
1. The Parsha Experiment - Bereishit: Is The Torah One Big Story?
2. The Parsha Experiment - Noach: The Failure of Humanity
3. The Parsha Experiment - Lech Lecha: Was Abraham The First Wandering Jew?
4. The Parsha Experiment - Vayeira: the Power of Abraham's Influence
5. The Parsha Experiment - Chayei Sarah: Find Me A Find, Catch Me A Catch!
6. The Parsha Experiment - Toldot: All's Well That Ends Well
7. The Parsha Experiment - Vayeitzei: To Deceive Or Not To Deceive, That Is The Question
8. The Parsha Experiment - Vayishlach: Difficult Conversations
9. The Parsha Experiment - Vayeishev: Harlots & Coats & Goats, Oh My!
10. The Parsha Experiment - Miketz: Hello From The Other Side
11. The Parsha Experiment - Vayigash: A Speech That Turns The Tide
12. The Parsha Experiment - Vayechi: We Are Family - Culmination of Abrahamic Legacy
13. The Parsha Experiment - Shmot - Every Saga Has A Beginning: Meeting Moses
14. The Parsha Experiment - Va'era: The Exodus and Babe Ruth
15. The Parsha Experiment - Bo: The Flight of the Firstborn Nation
16. The Parsha Experiment - Beshalach: Are We An Ungrateful Nation?
17. The Parsha Experiment - Yitro: Does God Care About ME?
18. The Parsha Experiment - Mishpatim: Can Laws Be Meaningful?
19. The Parsha Experiment - Terumah: Is God Talking To Me Through The Laws of the Mishkan?
20. The Parsha Experiment - Tetzaveh: The Hidden Secrets In The Walls Of The Mishkan
21. The Parsha Experiment - Ki Tisa: Will God Always Forgive Me?
22. The Parsha Experiment - Vayakhel: How Can I Take A Step Towards God?
23. The Parsha Experiment - Pekudei: God Choosing Man, Man Choosing God
24. The Parsha Experiment - Vayikra: How To Read the Book of Vayikra
25. The Parsha Experiment - Shemini: Is There Meaning Behind The Laws of Kashrut?
26. The Parsha Experiment - Tzav: How Can I Confront Sacrifices?
27. The Parsha Experiment - Tazria: What do Tumah and Tahara Mean Today? Part I
28. The Parsha Experiment - Metzora: What Do Tumah And Tahara Mean Today? Part II
29. The Parsha Experiment - Kedoshim: How Can We Achieve Holiness?
30. The Parsha Experiment - Emor: Holiness In Space and Time
31. The Parsha Experiment - Behar: A Spiritual Economy
32. The Parsha Experiment - Bechukotai: The Epic Conclusion To Leviticus
33. The Parsha Experiment - Bamidbar: How Can We Transmit God's Values?
34. The Parsha Experiment - Naso: Adding Godliness To Our Lives
35. The Parsha Experiment - Beha'alotecha: Can I Be Vulnerable With God?
36. The Parsha Experiment - Shelach: How Can I Trust God When I Don't See Him?
37. The Parsha Experiment - Korach: Rejecting Israel's Leaders
38. The Parsha Experiment - Chukat: A Turning Point In Israel's Relationship With God
39. The Parsha Experiment - Balak: What Is Israel's National Mission?
40. The Parsha Experiment - Pinchas: Intimacy and Holiness
41. The Parsha Experiment - Matot-Masei: Israel's Psychological Journey
42. The Parsha Experiment - Devarim: Finding Inspiration From Our Past
43. The Parsha Experiment - Va'etchanan: Building An Intimate Relationship With God
44. The Parsha Experiment - Eikev: Appreciating Our Creators
45. The Parsha Experiment - Re'eh: Why Would Anyone Want to Worship Idols?
46. The Parsha Experiment - Shoftim: Is This Just A Boring Parsha?
47. The Parsha Experiment - Ki Teitzei: Is There Spiritual Guidance Within Our Legal System?
48. The Parsha Experiment - Ki Tavo: How To Make Sense Of The Terrible Curses
Are you a day school teacher?
We have an exciting scholarship account option for you!