## Or HaChaim on Genesis Chapter 34

###### Or HaChaim on Genesis 34:1:1
[Or HaChaim on Genesis 34:1:1](https://torahapp.org/share/book/Or%20HaChaim%20on%20Genesis/r/34:1:1)

**וַתֵּצֵא דִינָה וְגוֹ׳.** טַעַם אָמְרוֹ **בַּת לֵאָה** וְגוֹ׳, נִתְכַּוֵּן הַכָּתוּב לְהוֹדִיעַ הַסִּבּוֹת אֲשֶׁר סִבְּבוּ הַיְּצִיאָה. וְהֵם בְּמִסְפָּר שָׁלֹשׁ, וְזֶה הוּא שִׁעוּר הַכָּתוּב: ״וַתֵּצֵא דִינָה״, וְטַעַם הַיְּצִיאָה לְצַד הֱיוֹתָהּ בַּת לֵאָה, שֶׁאִלּוּ הָיְתָה בַּת רָחֵל לֹא הָיְתָה יוֹצֵאת, אֶלָּא לְצַד הֱיוֹתָהּ בַּת יַצְאָנִית (בראשית רבה פ:א) יוֹלַדְתָּהּ יָלְדָה בְּמִזְגָהּ וְטִבְעָהּ. סִבָּה שְׁנִיָּה: לֶהֱיוֹתָהּ בַּת יְחִידָה לְיַעֲקֹב, בַּת אַחַת בֵּין הַבָּנִים. עוֹד, לֶהֱיוֹתָהּ בַּת יַעֲקֹב יָצָא לָהּ שֵׁם הֲוָיָתָהּ בָּעוֹלָם, שֶׁבְּאֶמְצָעוּת זֶה עָשָׂה שְׁכֶם מַה שֶׁעָשָׂה כַּאֲשֶׁר אֲבָאֵר. הַשְּׁלִישִׁית: **לִרְאוֹת בִּבְנוֹת הָאָרֶץ**, עַל דֶּרֶךְ אָמְרָם זִכְרוֹנָם לִבְרָכָה (פרקי דרבי אליעזר ל״ח) כִּי שְׁכֶם הֵבִיא בְּנוֹת הָאָרֶץ סָבִיב לְאֹהֶל יַעֲקֹב, וְהָיוּ מְשַׂחֲקִים בִּכְלֵי נֵבֶל וְכוּ׳ לָצֵאת דִּינָה לְקוֹלָם, וְזוֹ סִבָּה שְׁלִישִׁית לִיצִיאָתָהּ. וּמִמּוֹצָא דָבָר אַתָּה יוֹדֵעַ שֶׁאִלּוּלֵי לֹא יָדַע שְׁכֶם בְּדִינָה לְצַד הֱיוֹתָהּ בַּת יַעֲקֹב הָרָשׁוּם בָּעוֹלָם וְהָיָה לוֹ שֵׁם בְּלֶדֶת בָּנָיו, לֹא הָיָה עוֹשֶׂה מַעֲשֵׂהוּ.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
**ותצא דנה בת לאה, Dinah, Leah's daughter went out, etc.** The reason that the Torah emphasises that Dinah was Leah's daughter (something that we are well aware of) is in order to facilitate understanding of the causes underlying Dinah's excursion into town. There were three reasons for this. 1) Dinah was Leah's daughter. Had she been Rachel's daughter she would never have made such an unchaperoned excursion. Her mother Leah had "gone out" to meet her husband (30,15), something that was uncharacteristic of Jewish women. *Bereshit Rabbah* 80,1 claims that at the time Leah adorned herself with all her jewelry. Her daughter copied her mother, giving the impression that she was a harlot. 2) A second cause for Dinah's excursion was the fact that as an only daughter she had no female playmates; she went in search of suitable company. Inasmuch as she was a daughter of Jacob she had already acquired the reputation of being a distinguished person, something that provoked Shechem as we shall explain later. 3) לראות בבנות הארץ, "she went to take a look at the daughters of the land." According to *Pirke de Rabbi Eliezer* chapter 38 Shechem had brought the girls of the neighbourhood to play music around the tent of Jacob. This then was a third reason for Dinah venturing outside. From all the above you may surmise that unless Shechem had already been aware of the existence of Dinah, a daughter of the famous Jacob, even before she left her house he would not have committed the rape.


###### Or HaChaim on Genesis 34:2:1
[Or HaChaim on Genesis 34:2:1](https://torahapp.org/share/book/Or%20HaChaim%20on%20Genesis/r/34:2:1)

**נְשִׂיא הָאָרֶץ.** פֵּרוּשׁ, וּבָזֶה צָעֲקָה הַנַּעֲרָה וְאֵין מוֹשִׁיעַ לָהּ.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
**נשיא הארץ, the prince of the land, etc.** Shechem's position in the community was the reason that no one came to Dinah's assistance when she cried for help against being raped.


###### Or HaChaim on Genesis 34:2:2
[Or HaChaim on Genesis 34:2:2](https://torahapp.org/share/book/Or%20HaChaim%20on%20Genesis/r/34:2:2)

**וַיִּשְׁכַּב אוֹתָהּ וְגוֹ׳.** יִתְבָּאֵר עַל דֶּרֶךְ אָמְרָם זִכְרוֹנָם לִבְרָכָה (הוריות י:) בְּמַעֲשֵׂה יָעֵל, שֶׁהֲנָאָתָם שֶׁל רְשָׁעִים צַעַר הוּא אֵצֶל הַצַּדִּיקִים, וְהוּא אָמְרוֹ ״וַיִּשְׁכַּב אוֹתָהּ״ – הֲגַם שֶׁשָּׁכַב אוֹתָהּ כְּדֶרֶךְ אִישׁ וְאִשָּׁה וּמִן הַטֶּבַע שֶׁתֵּהָנֶה הָאִשָּׁה, אַף עַל פִּי כֵן לֹא מִלְּבַד שֶׁלֹּא נֶהֱנֵית אֶלָּא אַדְרַבָּא עִנּוּי הָיָה לָהּ, וְהוּא אָמְרוֹ **וַיְעַנֶּהָ**, וְהָיוּ הַדְּבָרִים נִכָּרִים בָּהּ שֶׁאֵין חֶפְצָהּ בּוֹ, וְהֻצְרַךְ לְדַבֵּר עַל לִבָּהּ, דִּכְתִיב ״וַיְדַבֵּר עַל לֵב״ וְגוֹ׳.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
**וישכב אותה ויעניה. He slept with her by forcing her.** We must understand the sequence of how the Torah reports what happened [not "he forced her and slept with her," Ed.] in light of a statement in *Horiyot* 10 where the encounter between Yael and Siserah is described. The Talmud says that when the wicked derive physical pleasure this is a source of pain for the righteous. The Torah therefore tells us that although Shechem slept with Dinah in a perfectly natural way, not subjecting her to painful perversions, Dinah felt tortured instead of enjoying the experience. Her distaste of Shechem is obvious; this is why Shechem had to expend so much effort by "speaking to her heart."


###### Or HaChaim on Genesis 34:5:1
[Or HaChaim on Genesis 34:5:1](https://torahapp.org/share/book/Or%20HaChaim%20on%20Genesis/r/34:5:1)

**עַד בֹּאָם.** פֵּירוּשׁ שֶׁשָּׁלַח לָהֶם וְהָיָה מַמְתִּין בּוֹאָם.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
**עד בואם, until they came home.** Jacob sent a message to them asking them to return home.


###### Or HaChaim on Genesis 34:7:1
[Or HaChaim on Genesis 34:7:1](https://torahapp.org/share/book/Or%20HaChaim%20on%20Genesis/r/34:7:1)

**וַיִּתְעַצְּבוּ וְגוֹ׳ כִּי נְבָלָה וְגוֹ׳.** פֵּרוּשׁ, כִּי יֵשׁ בְּמַעֲשֶׂה זֶה שְׁנֵי דִּבְרֵי כִּעוּר: הָאֶחָד הוּא אֲפִלּוּ אִם הָיָה לוֹקֵחַ אוֹתָהּ לוֹ לְאִשָּׁה כְּדֶרֶךְ אֶרֶץ, אַף עַל פִּי כֵן הוּא חֶרְפָּה לָהֶם לָתֵת בִּתָּם לְאִישׁ טָמֵא, וְהוּא אָמְרוֹ אַחַר כָּךְ **כִּי נְבָלָה עָשָׂה בְיִשְׂרָאֵל לִשְׁכַּב אֶת בַּת יַעֲקֹב**, וּכְנֶגֶד פְּרָט זֶה אָמַר **וַיִּתְעַצְּבוּ הָאֲנָשִׁים.** וְהַשֵּׁנִי הוּא לְצַד עֲשׂוֹת הַדָּבָר בְּדֶרֶךְ זֶה, שֶׁאֲפִלּוּ בֵּין הָעַמִּים הַדּוֹמִים בְּגֶדֶר הַפְּחִיתוּת הוּא דָּבָר מְגֻנֶּה, וְהוּא אָמְרוֹ **וְכֵן לֹא יֵעָשֶׂה**, פֵּרוּשׁ אֲפִלּוּ בֵּין הָאֻמּוֹת, כְּאָמְרָם זִכְרוֹנָם לִבְרָכָה (בראשית רבה פ:ו) שֶׁגָּדְרוּ עַצְמָן הָאֻמּוֹת מִן הָעֲרָיוֹת. וּכְנֶגֶד זֶה אָמַר **וַיִּחַר לָהֶם**, אֵיךְ עָשָׂה דָּבָר שֶׁאֲפִלּוּ בֵּינֵיהֶם בִּלְתִּי הָגוּן הוּא:

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
**ויעצבו…כי נבלה עשה בישראל. They were distressed… because he had committed a disgraceful act against Israel, etc.** The Torah uses two expressions, 1) "they were angry," and 2) "they were distressed" to indicate that Shechem had been guilty of two wrongs. It would have been shameful for the family of Jacob even if Shechem had married Dinah, seeing that they would not give their sister to an "unclean" person. However, that would have been merely distressing. The fact that Shechem had raped their sister, something that was repugnant even to the local inhabitants, i.e. וכן לא יעשה, aroused their anger. *Bereshit Rabbah* 80,6 states that the Gentiles had accepted sexual restrictions upon themselves after the deluge. This included rape.


###### Or HaChaim on Genesis 34:8:1
[Or HaChaim on Genesis 34:8:1](https://torahapp.org/share/book/Or%20HaChaim%20on%20Genesis/r/34:8:1)

**וַיְדַבֵּר חֲמוֹר וְגוֹ׳.** אָמְרוֹ **לֵאמֹר**, אוּלַי שֶׁנִּתְכַּוֵּן לוֹמַר שֶׁהוּא מוּכָן לַעֲשׂוֹת מִשְׁפַּט כָּתוּב דִּין מְאַנֵּס הַבְּתוּלָה לָתֵת קְנָס צַעַר בֹּשֶׁת וּפְגָם, גַּם הוּא מוּכָן לְקַחְתָּהּ לְאִשָּׁה אִם יִרְצוּ אָבִיהָ וְאַחֶיהָ, וְהוּא אָמְרוֹ **תְּנוּ** וְגוֹ׳:

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
**וידבר חמור אתם לאמור, Chamor spoke to them, saying, etc.** Perhaps the word לאמור here means that he was willing to pay damages due to the father of a virgin who has been raped or seduced. He may also have been willing to marry her if her father and brothers were willing. This is why he continued: "give her to him as a wife."


###### Or HaChaim on Genesis 34:8:2
[Or HaChaim on Genesis 34:8:2](https://torahapp.org/share/book/Or%20HaChaim%20on%20Genesis/r/34:8:2)

**אוֹ** יֹאמַר שֶׁנִּתְכַּוֵּן לִפְטוֹר עַצְמוֹ מֵהַקְּנָס, כְּדִתְנַן (כתובות מא.) הָאוֹמֵר ״אָנַסְתִּי, פִּתִּיתִי בִּתּוֹ שֶׁל פְּלוֹנִי״ – אֵינוֹ מְשַׁלֵּם הַקְּנָס עַל פִּי עַצְמוֹ, עַד כָּאן, לָזֶה אָמַר **לֵאמֹר שְׁכֶם בְּנִי** וְגוֹ׳, פֵּרוּשׁ כִּי שְׁכֶם מוֹדֶה מֵעַצְמוֹ וְאוֹמֵר שֶׁשָּׁכַב עִם דִּינָה, וּבָזֶה פָּטוּר מֵחִיּוּב הַקָּצוּב שֶׁהוּא קְנָס בֵּין בִּמְפַתֶּה בֵּין בְּאוֹנֵס. וְאֵין לְפָרֵשׁ כִּי חֲמוֹר הוּא מֵעִיד עַל שְׁכֶם, כִּי בְּדִין בְּנֵי נֹחַ יִתְחַיֵּב הַבֵּן בְּעֵדוּת אָבִיו (רמב״ם הלכות מלכים ט:יד).

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
On the other hand, maybe Chamor wanted to disclaim any responsibility to pay damages in accordance with *Ketuvot* 41 that when the rapist comes forward admitting "I have raped, or I have seduced the daughter of so and so", he is not required to pay the damages mentioned in the Torah. We have a rule that self-confessed sinners are free from financial penalties. The words לאמור שכם בני could be understood as "seeing that my son has freely admitted his guilt he is not subject to the penalty imposed on rapists." We should not understand this verse as **testimony** by the father that his son had committed a felony because under Noachide laws a father may testify against his son (*Maimonides Hilchot Melachim* chapter 9).


###### Or HaChaim on Genesis 34:13:1
[Or HaChaim on Genesis 34:13:1](https://torahapp.org/share/book/Or%20HaChaim%20on%20Genesis/r/34:13:1)

**וַיַּעֲנוּ בְנֵי יַעֲקֹב וְגוֹ׳.** צָרִיךְ לָדַעַת מַה הִיא הַחָכְמָה שֶׁעָשׂוּ, שֶׁתִּרְגֵּם אוּנְקְלוֹס ״בְּחָכְמְתָא״, וְאֵין זֶה אֶלָּא גְּנֵבַת דַּעַת. עוֹד, מַה הִיא כַּוָּנָתוֹ בְּאָמְרוֹ **וַיְדַבֵּרוּ אֲשֶׁר** וְגוֹ׳:

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
**ויענו בני יעקב, The sons of Jacob replied, etc.** We have to understand exactly what wisdom Onkelos attributes to Jacob's sons when he translates the word במרמה as "with wisdom" instead of as "with guile." At first glance it appears that the sons of Jacob simply meant to deceive Chamor and Shechem. Besides, what is meant by וידברו אשר טמא את דינה?


###### Or HaChaim on Genesis 34:13:2
[Or HaChaim on Genesis 34:13:2](https://torahapp.org/share/book/Or%20HaChaim%20on%20Genesis/r/34:13:2)

**אָכֵן** יְכַוֵּן בְּאָמְרוֹ **בְּמִרְמָה** כִּי נִתְחַכְּמוּ לְבַל יַרְגִּישׁוּ בְּעָרְמָתָם, כִּי זֶה הוּא הָעִקָּר, כִּי מַה יּוֹעִילוּ בְּעָרְמָתָם אִם יָחוּשׁוּ לָהּ חֲמוֹר וּשְׁכֶם וְיַעֲשׂוּ שְׁמִירָה הַצְּרִיכָה, אוֹ לֹא יַעֲשׂוּ דָּבָר לַחֲשַׁשׁ הַמֵּחוּשׁ. אֲשֶׁר עַל כֵּן נִתְחַכְּמוּ בִּתְשׁוּבָתָם, וְקוֹדֶם כָּל דָּבָר גִּלּוּ כִּי הִקְפִּידוּ עַל הַדָּבָר, שֶׁזּוּלַת זֶה תִּהְיֶה נִכֶּרֶת הָעָרְמָה, כֵּיוָן שֶׁהַמַּעֲשֶׂה הָיָה יָדוּעַ כִּי לֹא יֵעָשֶׂה כֵן. אִם הַעְלֵם יַעְלִימוּ מֵהַרְאוֹת הַקְפָּדָה קְצָת, מִרְמָה יַגִּיד. לָזֶה פֶּתַח דִּבְרֵיהֶם דִּבְּרוּ קָשׁוֹת ״אֲשֶׁר טִמֵּא״ וְגוֹ׳, וְהוּא אָמְרוֹ **וַיְדַבֵּרוּ** דִּבּוּר קָשֶׁה שֶׁהוֹכִיחוּם עַל הַדָּבָר, וּבָזֶה הֵסִירוּ הַחֲשָׁד שֶׁאֵינָם מְדַבְּרִים אֶחָד בַּפֶּה וְאֶחָד בַּלֵּב, שֶׁהֲרֵי הֶרְאוּ הַקְפָּדָתָם.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
Actually, the cleverness of the sons when they answered Chamor במרמה consisted in that they answered him in such a way that their proposal seemed extremely plausible. Shechem and Chamor did not feel that they needed to be on guard against reprisals. The brothers lulled Chamor into a false sense of security by the very fact that they threatened to take some action if their proposal was not accepted; they thus made him believe that if the town accepted the proposal of mass circumcision the whole chapter of the rape would be closed. The word וידברו, a term describing harsh words, indicates that the brothers first harped on the fact that their sister had been sullied. By doing so they ensured that Chamor and Shechem could not accuse them of giving conflicting signals, i.e. suggesting intermarriage while at the same time condemning the people of Shechem for their immoral behaviour.


###### Or HaChaim on Genesis 34:13:3
[Or HaChaim on Genesis 34:13:3](https://torahapp.org/share/book/Or%20HaChaim%20on%20Genesis/r/34:13:3)

וְאַחֲרֵי כֵן אָמְרוּ לָהֶם אֲמִירָה רַכָּה, וְהוּא אָמְרוֹ **וַיֹּאמְרוּ לֹא נוּכַל**, פֵּרוּשׁ, הֵם חֲפֵצִים וּרְצוֹנָם לְתִתָּהּ לוֹ, אֶלָּא שֶׁאֵינָם יְכוֹלִין לְתִתָּהּ לְצַד אֲשֶׁר לוֹ עָרְלָה. וְלֹא אָמְרוּ ״אֲשֶׁר הוּא עָרֵל״, כִּי לְטַעֲנָה זוֹ יַסְפִּיק בְּהִמּוֹלוֹ הוּא אֶת בְּשַׂר עָרְלָתוֹ. לָזֶה אָמְרוּ **אֲשֶׁר לוֹ עָרְלָה**, פֵּרוּשׁ, אֲשֶׁר לוֹ הֶתֵּר עָרְלָה, כִּי מַה בְּכָךְ אִם יִמּוֹל הוּא, וּבָנִים אֲשֶׁר יִוָּלְדוּ לוֹ מִדִּינָה יִהְיוּ עֲרֵלִים, כֵּיוָן שֶׁאֵין לָהֶם דִּין מִילָה.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
They then continued speaking in a friendly tone, saying לא נוכל, "we cannot intermarry, etc.," suggesting that they would like to but could not under existing conditions, i.e. while the males of Shechem remained uncircumcised. When they described the condition of the local inhabitants as אשר יש לו ערלה, they meant that whereas the local people were not required to circumcise themselves, it was not enough for Chamor or Chamor and Shechem alone to perform circumcision on themselves. In fact, even if they were to circumcise themselves as a voluntary act they would still be regarded by Jews as ערלים, seeing they did not fulfil a commandment by removing their foreskin.


###### Or HaChaim on Genesis 34:13:4
[Or HaChaim on Genesis 34:13:4](https://torahapp.org/share/book/Or%20HaChaim%20on%20Genesis/r/34:13:4)

וְעוֹד נָתְנוּ טַעַם בְּדִבְרֵיהֶם, שֶׁהָעִקָּר הוּא כְּדֵי שֶׁיִּתְחַתְּנוּ עִמָּהֶם וְיִהְיוּ נוֹשְׂאִים נָשִׁים אֵלּוּ מֵאֵלּוּ וְיִהְיוּ לְעַם אֶחָד, וְזֶה לֹא יִהְיֶה אֶלָּא אִם יִמּוֹלוּ כֻּלָּם. לָזֶה אָמְרוּ **אַךְ בְּזֹאת נֵאוֹת לָכֶם** וְגוֹ׳ **לְהִמּוֹל כָּל זָכָר.** דִּקְדְּקוּ לוֹמַר ״אַךְ״ לְמַעֵט טַעֲנַת שֶׁיְּקַבֵּל עָלָיו מִילָה חֲמוֹר הוּא וְזַרְעוֹ, כִּי לֹא יַסְפִּיק זֶה מִטַּעַם שֶׁכָּתַבְנוּ, אֶלָּא דַּוְקָא לְהִמּוֹל לָכֶם כָּל זָכָר. וְטַעְמָם בְּעִקַּר הַדָּבָר הֲלֹא הוּא כָּמוּס עִמָּם לַהֲרֹג כֻּלָּם וְאֵין מִיָּדָם מַצִּיל. עוֹד נִתְחַכְּמוּ לְבַטֵּל מֵהֶם חֲשַׁד דְּבַר עָרְמָה בְּכָל דִּבּוּר וְדִבּוּר שֶׁאָמְרוּ לָהֶם, כַּאֲשֶׁר אֲבָאֵר בְּסָמוּךְ בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
They would consider intermarriage with the people of Shechem and the merging of the two clans only on condition that the entire male population of Shechem would be circumcised. They emphasised this in order to forestall an offer by Chamor and Shechem to circumcise only themselves and their future male offspring. The brother's entire purpose was to facilitate killing the people of Shechem with a minimum of resistance on the part of the latter. They worded their conditions so that they would not be suspected of merely tricking the people of Shechem.


###### Or HaChaim on Genesis 34:16:1
[Or HaChaim on Genesis 34:16:1](https://torahapp.org/share/book/Or%20HaChaim%20on%20Genesis/r/34:16:1)

**וְנָתַנּוּ אֶת וְגוֹ׳.** כָּאן נִתְחַכְּמוּ חָכְמָה גְּדוֹלָה, וְהוּא כִּי מִדֶּרֶךְ הָרַמַּאי שֶׁלֹּא לְדַקְדֵּק בִּפְרָטֵי הַתְּנָאִים, וְאַדְרַבָּא יְבַקֵּשׁ לְהָקֵל הַדָּבָר עַל שֶׁכְּנֶגְדּוֹ כְּדֵי שֶׁיִּתְרַצֶּה לַעֲשׂוֹת הַדָּבָר, שֶׁבָּזֶה יַעֲשֶׂה אֶת אֲשֶׁר זָמַם לַעֲשׂוֹת. וּבְנֵי יַעֲקֹב הָפְכוּ הַדָּבָר, לַעֲקֹר מִלֵּב שֶׁכְּנֶגְדָּם סְפֵק עָרְמָה, וְאָמְרוּ תְּנַאי הוּא הַדָּבָר, **וְנָתַנּוּ אֶת בְּנוֹתֵינוּ** וְגוֹ׳ **וְאֶת בְּנוֹתֵיכֶם נִקַּח** וְגוֹ׳, פֵּרוּשׁ שֶׁהָרְשׁוּת בְּיָדֵינוּ לָתֵת וְלָקַחַת, וְדָבָר זֶה יַגִּיד סִימָן מֻבְהָק כִּי מְדַבְּרִים בְּיֹשֶׁר לֵבָב לֹא לְצַד עָרְמָה בָּעוֹלָם.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
**ונתנו את בנותינו לכם, "and then we will give our daughters to you, etc."** Here the brothers displayed great astuteness. As a rule, swindlers prefer to be very vague when describing the conditions under which they enter into commitments; not only that, but they usually leave the other party many loopholes in order to lure that party into entering into the desired contract. The sons of Jacob reversed this procedure in order to remove any doubt from the people of Shechem that they were being tricked. They offered their daughters in marriage without reservations and explained that as a result they themselves would marry the local girls. All of this was designed to convince Chamor and his people that their intentions were honourable.


###### Or HaChaim on Genesis 34:17:1
[Or HaChaim on Genesis 34:17:1](https://torahapp.org/share/book/Or%20HaChaim%20on%20Genesis/r/34:17:1)

**וְאִם לֹא תִשְׁמְעוּ וְגוֹ׳.** נִתְחַכְּמוּ גַּם בָּזֶה שֶׁלֹּא יֹאמְרוּ שֶׁאִם לֹא יַעֲשׂוּ כֵן הִנֵּה הֵם עוֹרְכִים אִתָּם מִלְחָמָה וּלְנוֹקְמֵי נָקָם יִהְיוּ לָהֶם, לָזֶה אָמְרוּ **כִּי אִם לֹא יִשְׁמְעוּ** וְגוֹ׳ יִקְחוּ בִּתָּם וְיֵלְכוּ לָהֶם, וְאֵין כָּאן נוֹקְמֵי נָקָם. גַּם נִתְחַכְּמוּ בָּזֶה לְהַרְאוֹת קְצָת הַקְפָּדָה בַּדָּבָר שֶׁלֹּא יֵשְׁבוּ שָׁם עִמָּהֶם, וְזוּלַת זֶה אִם לֹא יַזְכִּירוּ שׁוּם הֶרְגֵּשׁ בַּדָּבָר יַחְשׁוֹב הַחוֹשֵׁב כִּי עָרְמָה בַּדָּבָר כִּי הָעִנְיָן הָיָה מְגֻנֶּה כְּפִי הָאֱמֶת, כְּאָמְרוֹ ״וְכֵן לֹא יֵעָשֶׂה״ אֲפִלּוּ בֵּין הָאֻמּוֹת, לָזֶה גִּלּוּ קְצָת הַקְפָּדָה, וּמוּבָנִים לָהֶם הַדְּבָרִים בְּעִנְיָן נָכוֹן כִּי אַחַר שֶׁיִּמּוֹלוּ פְּשִׁיטָא שֶׁיִּהְיֶה קֶשֶׁר אַמִּיץ בֵּינֵיהֶם שָׁלוֹם וְרֵעוּת, וְלָזֶה תִּמְצָא שֶׁאָמַר שְׁכֶם וַחֲמוֹר לִבְנֵי עִירָם ״הָאֲנָשִׁים הָאֵלֶּה שְׁלֵמִים הֵם״ וְגוֹ׳ (בראשית לד:כא), פֵּרוּשׁ שֶׁהִרְגִּישׁ מֵהֶם שֶׁאֵין עָרְמָה בַּדָּבָר.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
**ואם לא תשמעו, "If you are not agreeable, etc."** This was also a clever move. They did not threaten retaliatory action for the rape of their sister but only told Chamor that in that case they would take their sister and leave the region. They made it clear that they did feel insulted and that therefore they could not consider remaining in a region where rape went unopposed. On the other hand, if the people were to circumcise themselves en masse this would show a change of heart on their part towards the laws of sexual purity. It was the brothers' astuteness that caused Chamor to tell his people that the family of Jacob were sincere (verse 21).


###### Or HaChaim on Genesis 34:17:2
[Or HaChaim on Genesis 34:17:2](https://torahapp.org/share/book/Or%20HaChaim%20on%20Genesis/r/34:17:2)

**עוֹד** יִרְצֶה בְּאָמְרוֹ **וְלָקַחְנוּ אֶת בִּתֵּנוּ**, נִתְכַּוְּנוּ לְהָחֵם לְבָבוֹ שֶׁל חֲמוֹר וּשְׁכֶם לְמַהֵר לַעֲשׂוֹת דָּבָר, כְּשֶׁיִּרְאוּ שֶׁהֵם מוֹלִיכִין הַבַּת מִמֶּנּוּ יְמַהֵר לַעֲשׂוֹת דָּבָר, וְיִנְקְמוּ נִקְמַת הַצַּדֶּקֶת מִזֶּרַע מְרֵעִים.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
The brothers also intended to speed up a decision by Chamor and Shechem personally when they held out the prospect of "we will take our daughter and leave." Perhaps Chamor thought that as soon as Dinah would be removed from the region the brothers would prepare to take their revenge.


###### Or HaChaim on Genesis 34:21:1
[Or HaChaim on Genesis 34:21:1](https://torahapp.org/share/book/Or%20HaChaim%20on%20Genesis/r/34:21:1)

**שְׁלֵמִים הֵם אִתָּנוּ.** פֵּרוּשׁ, וְאֵין בְּלִבָּם שִׂנְאָה עַל הַמַּעֲשֶׂה לָחוּשׁ לְעָרְמָה:

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
**שלמים הם אתנו, "they are at peace with us."** They do not harbour hatred against us that we should have to be afraid they are out to trick us.


###### Or HaChaim on Genesis 34:21:2
[Or HaChaim on Genesis 34:21:2](https://torahapp.org/share/book/Or%20HaChaim%20on%20Genesis/r/34:21:2)

וְאָמְרוֹ **אֶת בְּנוֹתָם נִקַּח לָנוּ** וְגוֹ׳, נִתְחַכְּמוּ לוֹמַר כֵּן כְּדֵי שֶׁיַּאֲמִינוּ אַנְשֵׁי עִירָם כִּי אֵין בְּלִבָּם טִינָא, כִּי הֵם מַחְשִׁיבִין אוֹתָם גְּדוֹלִים וְטוֹבִים מֵהֶם, כִּי בְּנוֹתֵיהֶן הֵם מִתְרַצִּים שֶׁיִּקְחוּ לָהֶם וְגוֹ׳, וּבְנוֹת מִשְׁפַּחַת שְׁכֶם יִצְטָרְכוּ לָתֵת הֵם לָהֶם, וְדָבָר זֶה יַגִּיד כִּי הֵם מַחְשִׁיבִין אוֹתָם גְּדוֹלִים וְטוֹבִים מֵהֶם, וְזוֹ סִבָּה לְמָה שֶׁלֹּא הִקְפִּידוּ עַל הַדָּבָר.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
When the Torah quotes Chamor and Shechem as saying: "we will take their daughters for ourselves," this was a clever ploy by Chamor and Shechem who wanted to make their own people believe them that Jacob's sons harboured no enmity because they considered the local people superior, so much so that they looked forward to intermarry with them.


###### Or HaChaim on Genesis 34:25:1
[Or HaChaim on Genesis 34:25:1](https://torahapp.org/share/book/Or%20HaChaim%20on%20Genesis/r/34:25:1)

**וַיַּהַרְגוּ כָּל זָכָר וְאֶת חֲמוֹר וְגוֹ׳.** קָשֶׁה, לָמָּה יַהַרְגוּ מִי שֶׁלֹּא חָטָא? וְעוֹד, לָמָּה לֹא הִקְדִּימוּ בְּבַעַל עֲבֵרָה תְּחִלָּה?

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
**ויהרגו כל זכר. They killed every male.** Why did they kill people who had not actively committed a sin? Why did they not first kill the truly guilty, i.e. Shechem?


###### Or HaChaim on Genesis 34:25:2
[Or HaChaim on Genesis 34:25:2](https://torahapp.org/share/book/Or%20HaChaim%20on%20Genesis/r/34:25:2)

**אָכֵן** הִנֵּה בְּנֵי יַעֲקֹב לֹא הָיָה בְּדַעְתָּם לַהֲרֹג אֶלָּא בַּעַל עֲבֵירָה, אֶלָּא שֶׁכָּל בְּנֵי הָעִיר רָצוּ לַעֲמֹד בַּפֶּרֶץ כְּנֶגְדָּם לְבַל יַהַרְגוּ מַלְכָּם, אֲשֶׁר עַל כֵּן הֲרָגוּם מִדִּין רוֹדֵף, וְהוּא אָמְרוֹ **וַיַּהַרְגוּ כָּל זָכָר**, וּבָזֶה הִשִּׂיגוּ לַהֲרֹג אֶת חֲמוֹר וְאֶת שְׁכֶם, וְזוּלַת זֶה לֹא הָיוּ יְכוֹלִין לִנְקֹם נָקָם מֵהַמְחֻיָּב לָהֶם מִיתָה.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
Actually, the sons of Jacob did not intend to kill anyone except the guilty party; however, all the inhabitants formed a human barrier to protect their king and prince. As a result the sons of Jacob were forced to kill the townspeole under the heading of killing a רודף, a pursuer, someone who endangers the life of the avenger. When the Torah states that they killed all the males this means that they succeeded in killing Chamor and his son only after killing the other males in the town. Had they not done so they could not have executed someone who was guilty of death.


###### Or HaChaim on Genesis 34:25:3
[Or HaChaim on Genesis 34:25:3](https://torahapp.org/share/book/Or%20HaChaim%20on%20Genesis/r/34:25:3)

**עוֹד** טַעַם שֶׁהָרְגוּ כָּל בְּנֵי הָעִיר, לְצַד שֶׁהֵם הָיוּ בְּעֵזֶר שְׁכֶם לִגְזוֹל דִּינָה, וּבְנֵי נֹחַ מְחֻיָּבִים מִיתָה עַל הַגָּזֵל, אֲבָל עַל הָעֲרָיוֹת אֵין חִיּוּב כִּי דִינָה לֹא הָיְתָה אֵשֶׁת אִישׁ.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
Another reason they killed all the males in the city was that they had all been accessories to the crime by keeping Dinah captive after the rape. This was tantamount to kidnapping. According to the Noachidic law the penalty for kidnapping is death. Gentiles are not guilty of the death penalty for sleeping with an unmarried girl.


###### Or HaChaim on Genesis 34:25:4
[Or HaChaim on Genesis 34:25:4](https://torahapp.org/share/book/Or%20HaChaim%20on%20Genesis/r/34:25:4)

**וְתִמְצָא** שֶׁאָמַר הַכָּתוּב ״אֲשֶׁר טִמְּאוּ אֲחוֹתָם״ (בראשית לד:כו), הֲרֵי כִּנָּה הַמַּעֲשֶׂה לְכֻלָּם. הָא לָמַדְתָּ שֶׁיַּד כֻּלָּם שָׁוָה בַּגְּזֵלָה. וְטַעַם שֶׁלֹּא אָמַר ״אֲשֶׁר גָּזְלוּ אֲחוֹתָם״ שֶׁהוּא עִקַּר הֶעָוֹן שֶׁעָלָיו נִתְחַיְּבוּ מִיתָה, לוֹמַר שֶׁהִיא גְּזֵלָה שֶׁאֵינָהּ בַּהֲשָׁבָה. וְנָפְקָא מִנָּהּ אִם לֹא טַעַם ״אֲשֶׁר טִמְּאוּ״ לֹא הָיוּ עוֹשִׂים מִשְׁפָּט גָּמוּר לַהֲרֹג כָּל זָכָר, וַהֲגַם שֶׁבֶּן נֹחַ שֶׁגָּזַל אֵינוֹ נִפְטָר מִמִּיתָה בְּהִשָּׁבוֹן, עִם כָּל זֶה לֹא הָיוּ בְּנֵי יַעֲקֹב הוֹרְגִים. וּמִידֵי דַּהֲוָה כַּמָּה מֵהָאֻמּוֹת עוֹבְרֵי דַת הַמִּצְווֹת וְאֵין אַחְרָיוּתָם עַל בְּנֵי יַעֲקֹב כִּי אֵין כֹּחַ בָּהֶם, וּכְמוֹ שֶׁאָמַר יַעֲקֹב (בראשית לד:ל) ״עֲכַרְתֶּם אוֹתִי וְגוֹ׳ וַאֲנִי מְתֵי מִסְפָּר״, אֶלָּא לְצַד הַנְּבָלָה שֶׁעָשׂוּ שֶׁטִּמְּאוּ, לָזֶה לָבְשׁוּ קִנְאָה.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
You will note that the Torah (or the brothers) describes all the people of having "defiled their sister" (34,26). This shows that they all shared equally in the guilt of kidnapping. The reason the Torah does not speak about these people having "stolen" their sister is that the principal sin they were guilty of was that it was the kind of robbery which could not be made good. [If you kidnap a virgin and you give back a woman who has been defiled by sexual intercourse out of wedlock this is not a proper restoration. Ed.] The Torah makes it plain by using the term "they had defiled," that if the sin had not been one that could not be reversed the brothers would not have killed all the males in the town. While it is certainly true that the people of Shechem were not the only ones in the world guilty of such crimes, and Noachides who have committed robbery are all guilty of the death penalty, the brothers could certainly not be expected to play executioners in all such instances. They lacked the power to do so. Jacob himself alluded to this when he accused Shimon and Levi as "distressing" him, especially in view of the fact that his family was "numerically weak" (verse 30).


###### Or HaChaim on Genesis 34:25:5
[Or HaChaim on Genesis 34:25:5](https://torahapp.org/share/book/Or%20HaChaim%20on%20Genesis/r/34:25:5)

**עוֹד** טַעַם אָמְרוֹ **אֲשֶׁר טִמְּאוּ** – נָתְנוּ טַעַם זֶה לִלְקִיחַת מָמוֹנָם, וְאָמַר טַעַם אֲשֶׁר בָּזְזוּ אֶת הָעִיר וְנָטְלוּ נִכְסֵיהֶם אֲשֶׁר טִמְּאוּ אֶת דִּינָה אֲחוֹתָם. פֵּרוּשׁ, דְּמֵי בֹּשֶׁת, כִּי לְפִי שִׁעוּר הַמְבַיֵּשׁ וְהַמִּתְבַּיֵּשׁ, כִּי הֵם הַדְּרָגוֹת מֻפְלָגוֹת, וּלְוַאי שֶׁיַּסְפִּיק כָּל חֵילָם לִדְמֵי בֹּשֶׁת בַּת יַעֲקֹב הַמְיֻחָד בָּעוֹלָם בְּרוּם הַמַּעֲלוֹת מֵחֲמוֹר הַנִּבְזֶה עַד מְאֹד. וְגַם לְפִי מַה שֶׁכָּתַבְתִּי לְמַעְלָה שֶׁהוֹדָה בַּמַּעֲשֶׂה, זֶה לֹא יוֹעִיל אֶלָּא לִפְטוֹר מֵהַקְּנָס, אֲבָל בֹּשֶׁת וּשְׁאָר דְּבָרִים חַיָּב (כתובות מא:), וּפָשׁוּט.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
Another reason why the Torah speaks of "who had defiled" is to justify the brothers looting the belongings of the inhabitants of Shechem. Their property served as דמי בושת, compensation for the humiliation Dinah had suffered at the hands of these people. The amount of such compensation is determined in accordance with the relative stature of the victim as well as the perpetrator of the crime. In this instance both Shechem and Dinah were of very elevated stature so that the compensation due was of the highest category. The entire possessions of the townspeople may not have sufficed to provide adequate compensation for the shame Dinah had suffered. She was a person who was unique in the whole world. When I mentioned earlier that a self-confessed sinner is free from financial penalties, this does not apply to the money paid as compensation for shaming someone (*Ketuvot* 41).


###### Or HaChaim on Genesis 34:25:6
[Or HaChaim on Genesis 34:25:6](https://torahapp.org/share/book/Or%20HaChaim%20on%20Genesis/r/34:25:6)

**וְרַמְבָּ״ם** בְּפֶרֶק ט׳ מֵהִלְכוֹת מְלָכִים (הלכות מלכים ט:יד) נָתַן טַעַם לַהֲרִיגַת אַנְשֵׁי שְׁכֶם, לְצַד שֶׁלֹּא הוֹשִׁיבוּ דַיָּנִים עַל גֶּזֶל שְׁכֶם וְכוּ׳ עַד כָּאן. וְקָשֶׁה, מִי אָמַר לְהָרַב שֶׁחַיָּבִין לָדוּן הָאַלָּם עֲלֵיהֶם, מֶלֶךְ וְכַיּוֹצֵא בּוֹ, וַהֲלֹא גַּם בְּדִינֵי יִשְׂרָאֵל פְּטוּרִים מִכַּיּוֹצֵא בָּזֶה – לֹא דָּנִים וְלֹא מְעִידִין אוֹתוֹ (סנהדרין טז.). וּבְהֶכְרֵחַ לוֹמַר שֶׁהֵם הָיוּ בְּעוֹזְרָיו וּבַעֲצָתָם עָשָׂה מַה שֶׁעָשָׂה. וְרַמְבָּ״ן זִכְרוֹנוֹ לִבְרָכָה דָּחָה דִּבְרֵי רַמְבָּ״ם בְּפֵרוּשׁ מִצְוַת דַּיָּנִים שֶׁנִּצְטַוּוּ בְּנֵי נֹחַ, כִּי אֵין הַכַּוָּנָה לְהוֹשִׁיב דַּיָּנִים אֶלָּא לָדוּן מִשְׁפָּטִים בֵּין אִישׁ לְרֵעֵהוּ, יְעֻיַּן שָׁם דְּבָרָיו. וְנָתַן טַעַם הֲרִיגַת שְׁכֶם לְצַד שֶׁהָיוּ חַיָּבִין מִיתָה עַל שֶׁהָיוּ עוֹבְדֵי עֲבוֹדָה זָרָה וְכוּ׳. וּדְבָרָיו זִכְרוֹנוֹ לִבְרָכָה צְרִיכִין עָרֵב. וּשְׁנֵי הַמְּאוֹרוֹת לֹא נָתְנוּ טַעַם לִלְקִיחַת מָמוֹנָם וְהוֹנָם.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
In his *Hilchot Melachim* chapter 9,14, Maimonides explains that the reason all the inhabitants of Shechem were guilty of death was that they had failed to establish a judiciary which would deal with the robbery committed by Shechem. Whence does Maimonides know that the common people had to judge their king or crown prince? Is it not a fact that even amongst the Israelites individuals do not have to testify against the King, and one does not sit in judgment of him (*Sanhedrin* 16)? Accordingly, we are forced to conclude that the guilt of the people of Shechem consisted in their being **active** accessories to the crime. They may even have advised Shechem how to successfully rape Dinah. Nachmanides refutes Maimonides' argument claiming that the Noachides were not commanded to establish a permanent judiciary but to settle matters that come up for litigation. He claims that the death of the people of Shechem was primarily for the sin of idolatry which all of them had been guilty of for a long time. His words require proof, and they do not account for the brothers looting the town.


###### Or HaChaim on Genesis 34:27:1
[Or HaChaim on Genesis 34:27:1](https://torahapp.org/share/book/Or%20HaChaim%20on%20Genesis/r/34:27:1)

**בְּנֵי יַעֲקֹב בָּאוּ וְגוֹ׳.** פֵּרוּשׁ כֻּלָּן יַחַד, נִתְכַּוֵּן הַכָּתוּב לוֹמַר טַעַם בִּזַּת כָּל נִכְסֵי הָעִיר וְגוֹ׳, כִּי נוֹגֵעַ הַבּוֹשֶׁת לְכֻלָּן וְצָרִיךְ שֶׁיִּטְלוּ כְּנֶגֶד בֹּשֶׁת כָּל אֶחָד. וּכְמוֹ שֶׁכָּתַב הָרַמְבָּ״ם (הלכות נערה בתולה ב:ה) וְזֶה לְשׁוֹנוֹ: רוֹאִין בֵּית דִּין מַעֲלָתוֹ וּמַעֲלָתָהּ, וְשָׁמִין כַּמָּה מָמוֹן רָאוּי לְאָבִיהָ וּלְמִשְׁפַּחְתָּהּ לִתֵּן וְלֹא יֶאֱרַע לָהֶם דָּבָר זֶה מֵאָדָם זֶה וְכוּ׳, וְכָמוֹהוּ חַיָּב לְשַׁלֵּם, עַד כָּאן. וְהָאַחִים בִּכְלַל הַמִּשְׁפָּחָה. לָזֶה נִתְקַבְּצוּ יַחַד לְהַעֲרִיךְ שִׁעוּר הָרָאוּי לְבָשְׁתָּם, וַיָּבֹזּוּ אֶת כָּל הָעִיר וְאֵין כְּדֵי בָּהּ לְעֵרֶךְ בָּשְׁתָּם, וְלָקְחוּ הַכֹּל לִזְכוּת יַעֲקֹב אֲבִיהֶן כִּי לוֹ נוֹגֵעַ. וַהֲגַם שֶׁדָּנוּ בָּהֶם מִשְׁפַּט מָוֶת, לֹא אָמְרִינַן בִּבְנֵי נֹחַ קִים לֵיהּ בִּדְרַבָּה מִנֵּהּ (תוספות עירובין סב. ד״ה בן נח).

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
**בני יעקב באו על החללים, The sons of Jacob came upon the slain and plundered the city.** This means that all of Jacob's sons participated in the looting. They were entitled to do so as they had all suffered humiliation by the rape of their sister. Each one was entitled to take his share. Maimonides has written in *Hilchot Na-arah Betulah* chapter 2 that the court gives due consideration to the respective stature in society of both the rapist and the victim before it decides the amount of money to award to the victim's father **and to her family.** Dinah's brothers were all included in what Maimonides described as the victim's "family." This is why they all assembled there to determine their respective shares of the compensation due them. When they determined that the combined wealth of the townspeople was not adequate, they simply carted off all their belongings on behalf of their father to whom all this belonged. Although we have a rule that if someone is executed for a crime we do not exact financial penalties in addition, this rule does not apply to Gentiles (compare *Tossaphot Eyruvin* 62).


###### Or HaChaim on Genesis 34:30:1
[Or HaChaim on Genesis 34:30:1](https://torahapp.org/share/book/Or%20HaChaim%20on%20Genesis/r/34:30:1)

**וַיֹּאמֶר יַעֲקֹב וְגוֹ׳.** נִכָּרִים הַדְּבָרִים כִּי יַעֲקֹב לֹא יָדַע כִּי בְּמִרְמָה זוּ דִּבֵּרוּ, אֶלָּא חָשַׁב שֶׁהַמִּרְמָה הָיְתָה כְּדֵי שֶׁיִּקְחוּ דִינָה מִבֵּיתוֹ בְּעַל כָּרְחוֹ, אוֹ לַהֲרֹג שְׁכֶם לְבַד בַּעַל דָּבָר, לֹא לַהֲרֹג כָּל אַנְשֵׁי הָעִיר יַחַד:

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
**Yaakov said.** Yaakov had thought that they intended to rescue Deenah with their subterfuge and perhaps to kill Shechem as well, not to slaughter the entire city.


###### Or HaChaim on Genesis 34:31:1
[Or HaChaim on Genesis 34:31:1](https://torahapp.org/share/book/Or%20HaChaim%20on%20Genesis/r/34:31:1)

**וַיֹּאמְרוּ הַכְזוֹנָה וְגוֹ׳.** צָרִיךְ לָדַעַת מַה תְּשׁוּבָה זוֹ עוֹשָׂה לְמֵחוּשׁ יַעֲקֹב עַל הַשְׁמָדָתוֹ הוּא וּבֵיתוֹ, וַהֲלֹא אֲפִלּוּ לְכַתְּחִלָּה אִם שָׁאֲלוּ הַגּוֹיִם אַחַת מֵהַכַּת וְיִחֲדוּהָ, נוֹתְנִים אוֹתָהּ לָהֶם (ירושלמי תרומות ח:ד:יא) וְלֹא יֵהָרְגוּ כֻּלָּן עָלֶיהָ אֲפִלּוּ בַּעֲרָיוֹת, וּמִכָּל שֶׁכֵּן בְּדֶרֶךְ זֶה שֶׁכְּבָר הָיָה מַה שֶׁהָיָה.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
**ויאמרו הכזונה יעשה את אחותינו, They said: "Should we have let him treat our sister like a harlot?"** We need to understand how such a reply could have had any bearing on Jacob's concern for the survival of his family in a possible confrontation with the other Emorites in the region? After all, Jewish law provides that if the surrender of a specific individual is demanded by enemy forces as a condition to save the lives of the remaining prisoners, then such an individual must be surrendered (Jerusalem Talmud *Terumah* chapter eight) in order to save the lives of all the people who this individual is part of. There is no requirement for all the people to become martyrs even if the alternative is the commission of a serious crime of ערוה, incest or other sexual crime. Seeing that this is so **before** such a sin has been committed, it is all the more so after the crime has already been committed and cannot be reversed!


###### Or HaChaim on Genesis 34:31:2
[Or HaChaim on Genesis 34:31:2](https://torahapp.org/share/book/Or%20HaChaim%20on%20Genesis/r/34:31:2)

וְאוּלַי שֶׁיְּכַוְּנוּ לוֹמַר כִּי לֹא יָחוּשׁ עַל הַדָּבָר, כִּי לֹא יַרְעִישׁוּ אֶלָּא אִם הָיוּ הוֹרְגִים בְּלֹא סִבָּה, אֲבָל הֲרִיגָה זוֹ לְסִבָּה רְאוּיָה הָיְתָה, שֶׁלָּקַח אֲחוֹתֵנוּ בְּעַל כָּרְחָהּ וַעֲשָׂאָהּ זוֹנָה, וְהוּא אָמְרָם ״הַכְזוֹנָה יַעֲשֶׂה אֶת אֲחוֹתֵנוּ״. וְאֵין הַכַּוָּנָה שֶׁחַיָּב עַל הַזְּנוּת, שֶׁהֲרֵי פְּנוּיָה הָיְתָה, וּבֶן נֹחַ אֵינוֹ מְצֻוֶּה אֶלָּא עַל אֵשֶׁת חֲבֵרוֹ וְזָכָר וּבְהֵמָה חַיָּה וְעוֹף וַאֲחוֹתוֹ מֵאִמּוֹ.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
Perhaps the brothers merely wanted to calm the fears of their father saying that a confrontation with the Emorites would be a real danger only if they had killed the people of Shechem **without** an adequate reason. Under the circumstances, when kidnapping and rape had been committed, they did not think the other Emorites would raise much of a fuss. Legally speaking, of course, Shechem had not been guilty of harlotry seeing Dinah had been unattached at the time. Categories of sexual intercourse forbidden to the Gentiles include only homosexuality, adultery, bestiality, and intercourse with the sister of the same mother.


###### Or HaChaim on Genesis 34:31:3
[Or HaChaim on Genesis 34:31:3](https://torahapp.org/share/book/Or%20HaChaim%20on%20Genesis/r/34:31:3)

**אוֹ** יִרְצֶה לְהָשִׁיב כִּי אַדְרַבָּה יִסְתַּכְּנוּ בֵּין הָאֻמּוֹת כְּשֶׁיִּרְאוּ שֶׁבָּזוּי אֶחָד שָׁלַט בְּבַת יַעֲקֹב וּפָעַל וְעָשָׂה כְּחֶפְצוֹ וּרְצוֹנוֹ, לֹא תִהְיֶה לְשׂוֹנְאֵיהֶם תְּקוּמָה בֵּין הָעַמִּים, וְאַדְרַבָּה בָּזֶה תִּהְיֶה חִתָּתָם עַל הָעַמִּים וְיִרְעֲדוּ מִפְּנֵיהֶם.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
It is also possible that the brothers considered their action as one that would serve notice on the Emorites not to take liberties with their family. Having seen what happened to an individual who used violence against a member of Jacob's family, the Emorites would take this to heart and be forewarned of the consequences of such deeds in the future.