## Rashi on Genesis Chapter 34

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

**בת לאה.** וְלֹא בַת יַעֲקֹב? אֶלָּא עַל שֵׁם יְצִיאָתָהּ נִקְרֵאת בַּת לֵאָה, שֶׁאַף הִיא יַצְאָנִית הָיְתָה (בראשית רבה), שֶׁנֶּאֱמַר וַתֵּצֶא לֵאָה לִקְרָאתוֹ (וְעָלֶיהָ מָשְׁלוּ הַמָּשָׁל כְּאִמָּהּ כְּבִתָּהּ):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
בת לאה THE DAUGHTER OF LEAH — so Scripture calls her. Why not the daughter of Jacob? But just because she “went out” she is called Leah’s daughter, since she, too, was fond “of going out” (Genesis Rabbah 80:1), as it is said (30:16) “and Leah went out to meet him”. With an allusion to her they formulated the proverb: “Like mother, like daughter”.


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

**וישכב אתה.** כְּדַרְכָּהּ:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
וישכב אתה AND HE LAID WITH HER — naturally (vaginally).


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

**ויענה.** שֶׁלֹּא כְדַרְכָּהּ (בראשית רבה):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ויענה AND HE AFFLICTED HER — unnaturally (anally) (Genesis Rabbah 80:1).


###### Rashi on Genesis 34:3:1
[Rashi on Genesis 34:3:1](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/34:3:1)

**על לב הנערה.** דְּבָרִים הַמִּתְיַשְּׁבִים עַל הַלֵּב; רְאִי, אָבִיךְ בְּחֶלְקַת שָׂדֶה קְטַנָּה כַּמָּה מָמוֹן בִּזְבֵּז, אֲנִי אַשִּׂיאֵךְ וְתִקְנֶה הָעִיר וְכָל שְׂדוֹתֶיהָ:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
על לב הנערה [AND SPAKE] LOVINGLY TO THE DAMSEL (literally, he spoke to the heart of the maiden) words that would appeal to her heart: See how much money your father has lavished for a small plot of field. I will marry you and you will then possess the city and all its fields (Genesis Rabbah 80:7).


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

**וכן לא יעשה.** לְעַנּוֹת אֶת הַבְּתוּלוֹת, שֶׁהָאֻמּוֹת גָּדְרוּ עַצְמָן מִן הָעֲרָיוֹת עַל יְדֵי הַמַּבּוּל (בראשית רבה):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
וכן לא יעשה AND THUS IT OUGHT NOT TO BE DONE — viz., to do violence to a maiden, for even the heathens have trained themselves (literally, have fenced themselves round) against unchastity as a consequence of the Flood which had come upon the world as a punishment for this sin (Genesis Rabbah 80:6).


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

**חשקה.** חָפְצָה:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
חשקה means desires.


###### Rashi on Genesis 34:12:1
[Rashi on Genesis 34:12:1](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/34:12:1)

**מהר.** כְּתֻבָּה:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
מהר DOWRY, refers to the Ketuba (the sum settled by the husband on his wife as set forth in the Ketuba — the marriage contract (Genesis Rabbah 80:7).


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

**במרמה.** בְּחָכְמָה:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
במרמה WITH GUILE — cleverly


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

**אשר טמא.** הַכָּתוּב אוֹמֵר שֶׁלֹּא הָיְתָה רְמִיָּה, שֶׁהֲרֵי טִמֵּא אֶת דִּינָה אֲחֹתָם (בראשית רבה):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
אשר טמא BECAUSE HE HAD DEFILED — Scripture (the Sacred Historian) says that there was no deception (מרמה) in this because he had defiled Dinah their sister (Genesis Rabbah 80:8).


###### Rashi on Genesis 34:14:1
[Rashi on Genesis 34:14:1](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/34:14:1)

**חרפה הוא.** שֶׁמֶץ פְּסוּל הוּא אֶצְלֵנוּ; הַבָּא לְחָרֵף חֲבֵרוֹ הוּא אוֹמֵר לוֹ עָרֵל אַתָּה אוֹ בֶּן עָרֵל. חֶרְפָּה בְּכָל מָקוֹם גִּדּוּף:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
חרפה הוא THAT WERE A DISGRACE — Amongst us it is somewhat of a blot on our pedigree, for if one wishes to revile another, he says to him: “You are an uncircumcised person”, or “the son of an uncircumcised person”. The word חרפה always means “reviling”.


###### Rashi on Genesis 34:15:1
[Rashi on Genesis 34:15:1](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/34:15:1)

**נאות לכם.** נִתְרַצֶּה לָכֶם, לְשׁוֹן וַיֵּאֹתוּ (מלכים ב י"ב):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
נאות לכם means WE WILL CONSENT UNTO YOU: it has the same meaning as (2 Kings 12:9) ויאותו “and they consented”.


###### Rashi on Genesis 34:15:2
[Rashi on Genesis 34:15:2](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/34:15:2)

**להמול.** לִהְיוֹת נִמּוֹל. אֵינוֹ לְשׁוֹן לִפְעֹל אֶלָּא לְשׁוֹן לְהִפָּעֵל:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
להמול means TO BE CIRCUMCISED — It is not an active infinitive (Kal), but a passive infinitive (Niphal).


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

**ונתנו.** נוּ"ן שְׁנִיָּה מֻדְגֶּשֶׁת לְפִי שֶׁהִיא מְשַׁמֶּשֶׁת בִּמְקוֹם שְׁתֵּי נוּנִי"ן, וְנָתַנְנוּ:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
וְנָתַנּוּ THEN WILL WE GIVE — The second נ has a Dagesh because it serves the purpose of two -נs - וְנָתַנְנוּ (cf. Rashi on Genesis חנני 33:11).


###### Rashi on Genesis 34:16:2
[Rashi on Genesis 34:16:2](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/34:16:2)

**ואת בנתיכם נקח לנו.** אַתָּה מוֹצֵא בַּתְּנַאי שֶׁאָמַר חֲמוֹר לְיַעֲקֹב וּבִתְשׁוּבַת בְּנֵי יַעֲקֹב לַחֲמוֹר, שֶׁתָּלוּ הַחֲשִׁיבוּת בִּבְנֵי יַעֲקֹב לִקַּח בְּנוֹת שְׁכֶם אֶת שֶׁיִּבְחֲרוּ לָהֶם, וּבְנוֹתֵיהֶם יִתְּנוּ לָהֶם לְפִי דַעְתָּם, דִּכְתִיב וְנָתַנּוּ אֶת בְּנֹתֵינוּ – לְפִי דַעְתֵּנוּ, וְאֶת בְּנֹתֵיכֶם נִקַּח לָנוּ – כְּכָל אֲשֶׁר נַחְפֹּץ; וּכְשֶׁדִּבְּרוּ חֲמוֹר וּשְׁכֶם בְּנוֹ אֶל יוֹשְׁבֵי עִירָם הָפְכוּ הַדְּבָרִים, אֶת בְּנֹתָם נִקַּח לָנוּ לְנָשִׁים וְאֶת בְּנֹתֵינוּ נִתֵּן לָהֶם, כְּדֵי לְרַצּוֹתָם שֶׁיֵּאוֹתוּ לְהִמּוֹל:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ואת בנותיכם נקח לנו AND WE WILL TAKE YOUR DAUGHTERS TO US — You will find that in the proposition which Hamor made to Jacob (Genesis 34:9) and in the reply of Jacob’s sons to Hamor (in this verse) they (both parties to the proposition) regarded the sons of Jacob as being the more important — that they should take of the daughters of Shechem whomsoever they would select for themselves and that they should give their daughters to them (the men of Shechem) as they (Jacob’s sons) would think fit, as it is written, “and we will give our daughters’’ — as we think fit — “and we will take your daughters unto us” — whomsoever we please. When, however, Hamor and his son spoke to the inhabitants of their city (v. 21) they reversed the matter, saying, “their daughters we will take to us for wives, and our daughters we will give unto them", instead of saying “they will give their daughters to us, and they will take our daughters to themselves", in order to induce them to consent to be circumcised.


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

**שלמים.** בְּשָׁלוֹם וּבְלֵב שָׁלֵם:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
שלמים means peaceable and whole hearted.


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

**והארץ הנה רחבת ידים.** כְּאָדָם שֶׁיָּדוֹ רְחָבָה וּוַתְרָנִית; כְּלוֹמַר, אַל תַּפְסִידוּ כְּלוּם – פְּרַקְמַטְיָא הַרְבֵּה בָּאָה לְכָאן וְאֵין לָהּ קוֹנִים:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
והארץ הנה רחבת ידים FOR THE LAND, BEHOLD, IT IS LARGE ENOUGH (literally, wide-handed) — the metaphor is that of a man whose hand is large and generous, and the idea is: “You will lose nothing if they dwell and trade in the land, for much merchandise is brought here and there are no buyers for it”.


###### Rashi on Genesis 34:22:1
[Rashi on Genesis 34:22:1](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/34:22:1)

**בהמול.** בִּהְיוֹת נִמּוֹל:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
בהמול means by every male of us being circumcised (infinitive Niphal).


###### Rashi on Genesis 34:23:1
[Rashi on Genesis 34:23:1](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/34:23:1)

**אך נאותה להם.** לְדָבָר זֶה, וְעַל יְדֵי כֵן יֵשְׁבוּ אִתָּנוּ:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
אך נאותה להם LET US CONSENT UNTO THEM in this matter, and because of this they will dwell with us.


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

**שני בני יעקב.** בָּנָיו הָיוּ, וְאַעַ"פִּ כֵן נָהֲגוּ עַצְמָן שִׁמְעוֹן וְלֵוִי כִּשְׁאָר אֲנָשִׁים שֶׁאֵינָם בָּנָיו, שֶׁלֹּא נָטְלוּ עֵצָה הֵימֶנּוּ (בראשית רבה):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
שני בני יעקב TWO OF THE SONS OF JACOB — They were his sons (the sons of Jacob, a wise and clever man), but they acted as any man named Simeon and Levi would do — as other people would do who were not his sons — for they did not take counsel with him (Genesis Rabbah 80:10).


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

**אחי דינה.** לְפִי שֶׁמָּסְרוּ עַצְמָן עָלֶיהָ נִקְרְאוּ אַחֶיהָ:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
אחי דינה DINAH’S BROTHERS — because they risked their lives for her they are designated as her brothers (Genesis Rabbah 80:10)


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

**בטח.** שֶׁהָיוּ כוֹאֲבִים וּמִ"אַ בְּטוּחִים הָיוּ עַל כֹּחוֹ שֶׁל זָקֵן (בראשית רבה):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
בטח IN SECURITY — because they (the men of Shechom) were ill. The Midrashic explanation, taking בטח in the sense of confident, is: that they relied upon the strength (i.e. the merits) of the old man (Jacob) (Genesis Rabbah 80:10).


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

**על החללים.** לְפַשֵּׁט הַחֲלָלִים:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
על החללים UPON THE SLAIN — to strip the slain.


###### Rashi on Genesis 34:29:1
[Rashi on Genesis 34:29:1](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/34:29:1)

**חילם.** מָמוֹנָם וְכֵן עָשָׂה לִי אֶת הַחַיִל הַזֶּה (דברים ח'), וְיִשְׂרָאֵל עֹשֶׂה חָיִל (במדבר כ"ד), וְעָזְבוּ לַאֲחֵרִים חֵילָם (תהילים מ"ט):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
חילם means THEIR WEALTH. Examples are: (Deuteronomy 8:17) “hath gotten me this (חיל) wealth”; (Numbers 19:18) “and Israel acquireth (חיל) wealth”; (Psalms 49:11) “and they leave (חילם) their wealth to others”.


###### Rashi on Genesis 34:29:2
[Rashi on Genesis 34:29:2](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/34:29:2)

**שבו.** לְשׁוֹן שְׁבִיָּה, לְפִיכָךְ טַעֲמוֹ מִלְּרָע:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
שבו has the meaning of taking captive (i.e. it is the Kal. perfect, 3rd pl. of the root שבה and means “they took captive”), and therefore it is accented on the last syllable (whereas שָׁבוּ, accented on the first syllable, is the same form of the verb שוב and means “they returned”).


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

**עכרתם.** לְשׁוֹן מַיִם עֲכוּרִים, אֵין דַּעְתִּי צְלוּלָה עַכְשָׁו (ברכות כ"ה). וְאַגָּדָה, צְלוּלָה הָיְתָה הֶחָבִית וַעֲכַרְתֶּם אוֹתָהּ (בראשית רבה) – מָסֹרֶת הָיְתָה בְּיַד כְּנַעֲנִים שֶׁיִּפְּלוּ בְּיַד בְּנֵי יַעֲקֹב, אֶלָּא שֶׁהָיוּ אוֹמְרִים עַד אֲשֶׁר תִּפְרֶה וְנָחַלְתָּ אֶת הָאָרֶץ (שמות כ"ג), לְפִיכָךְ הָיוּ שׁוֹתְקִין:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
עכרתם YE HAVE TROUBLED ME — This has the same meaning as (Berakhot 25b) “troubled (עכורים) waters” (i.e. waters that are disturbed, not clear). He meant “Now my mind will never be clear (without worry)”. There is an Agada, (Genesis Rabbah 80:12) “He said: the wine in the cask was clear but you have troubled it”. The Canaanites had a tradition that they would fall by the hands of the sons of Jacob, but they thought that this would happen only when the condition was fulfilled as expressed in the verse (Exodus 23:30) “when thou shalt in-crease, then shalt thou inherit the land”; consequently they had been silent until now (i.e. they had not attacked them).


###### Rashi on Genesis 34:30:2
[Rashi on Genesis 34:30:2](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/34:30:2)

**מתי מספר.** אֲנָשִׁים מוּעָטִים:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
מתי מספר means A FEW MEN.


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

**הכזונה.** הֶפְקֵר:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
הכזונה implies as one unprotected.


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

**את אחותנו.** יָת אֲחָתָנָא:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
אחותנו The Targum renders it as an accusative — ית אחתנא “our sister”,) so that the meaning is: Should one (be permitted to) make our sister become as a woman who has no-one to protect her (Genesis Rabbah 80:12).