## Tur HaArokh, Genesis

###### Tur HaArokh, Genesis 34:1:1
[Tur HaArokh, Genesis 34:1:1](https://torahapp.org/share/book/Tur%20HaArokh/s/Genesis/r/34:1:1)

**ותצא דינה בת לאה.**הזכיר בת לאה לומר שהיה אחות שמעון ולוי המקנאין ונוקמין נקמתה ואמר אשר ילדה ליעקב כי גם כל האחים קנאו לה:

**Sefaria Community Translation:**
ותצא דינה בת לאה, “Dinah, daughter of Leah went out, etc.” The Torah first mentioned that Dinah was a daughter of Leah, seeing that this made her a full sister to Shimon and Levi, who avenged her disgrace. The Torah continues writing that she had been born for Yaakov, in order to tell us that her other brothers and half-brothers were also jealous on her behalf.


###### Tur HaArokh, Genesis 34:2:1
[Tur HaArokh, Genesis 34:2:1](https://torahapp.org/share/book/Tur%20HaArokh/s/Genesis/r/34:2:1)

**וישכב אותה ויענה.**פירש"י וישכב כדרכה ויענה שלא כדרכה. ור' אברהם כתב בשביל שהיתה בתולה קורא עינוי. והרמב"ן כתב אין צריך כל זה כי כל ביאת אונס קורא עינוי הכא הקדים שכיבה לענוי ובתמר כתיב ויענה וישכב אותה. וי"מ שדינה נתפתת תחלה אבל תמר לא נתפתת לכך הקדים ענוי לשכיבה:

**Sefaria Community Translation:**
וישכב אותה ויענה, “he slept with her and subsequently abused her.” According to *Rashi* the word וישכב describes normal intercourse, whereas the word ויענהdescribes a more perverted method of sexual intercourse.
 Ibn Ezra understands the word ויענה as describing the pain involved in her having intercourse as she had been a virgin.
 Nachmanides writes that there is no need for all these explanations, seeing that any intercourse in which the woman is being raped is described in the Bible as עינוי, i.e. that is the meaning of the word ויעניה. In this instance, intercourse by mutual consent appears to have preceded the rape. The opposite was the case in the rape of Tamar by her half-brother Amnon. (Samuel II 13). There the rape is mentioned before the sexual intercourse. Some commentators suggest that Dinah had first been seduced, whereas Amnon never bothered to seduce Tamar.


###### Tur HaArokh, Genesis 34:7:1
[Tur HaArokh, Genesis 34:7:1](https://torahapp.org/share/book/Tur%20HaArokh/s/Genesis/r/34:7:1)

**וכן לא יעשה.**פירש"י שהאומות גדרו עצמם מן העריות. והקשה עליו הרמב"ן שהכנעניים שטופים בזמה ובעריות ובבהמה ובזכור כדכתיב כי כל התועבות האלה עשו אנשי הארץ אשר לפניכם ופי' שוכן לא יעשה נמשך אל בישראל כי נבלה עשה בישראל וכן לא יעשה בהן על כן אמר בישראל כי אינו נבלה בכנענים:

**Sefaria Community Translation:**
וכן לא יעשה, “such a thing must not be allowed to happen.” *Rashi* writes that even the gentile nations had agreed to outlaw rape. Nachmanides takes issue with *Rashi,* saying that the Canaanites had certainly practiced rape and worse sexual perversions as testified by the Torah in Leviticus He therefore explains the words וכן לא יעשה, as referring to what was forbidden to Jews, seeing that the Canaanites did not consider it as something immoral.


###### Tur HaArokh, Genesis 34:12:1
[Tur HaArokh, Genesis 34:12:1](https://torahapp.org/share/book/Tur%20HaArokh/s/Genesis/r/34:12:1)

**הרבו עלי מאוד מוהר ומתן.**כל זה הפיוס שיתנוה לו לאשה מרצונם כי כבר בביתו היתה ולא היה ירא שיקחוה ממנו אלא שהיא לא היתה מתרצית אליו וזהו וידבר על לב הנערה:

**Sefaria Community Translation:**
הרבו עלי מאד מוהר ומתן, “demand of me much dowry, etc.” All these conciliatory offers were designed to have Yaakov’s family agree to Dinah being married to Shechem of her own free will, seeing she was already captive in the house of Shechem, and Shechem and Chamor had no reason to fear that she would be kidnapped. They only wanted a willing bride instead of an unwilling one. This is also the reason why the Torah reports that Shechem “talked to the heart of the girl.” (verse 3)


###### Tur HaArokh, Genesis 34:13:1
[Tur HaArokh, Genesis 34:13:1](https://torahapp.org/share/book/Tur%20HaArokh/s/Genesis/r/34:13:1)

**ויענו בני יעקב את שכם ואת חמור אביו במרמה.**כתב הרמב"ן ז"ל אע"פ שחמור ושכם דברו אל אביה ואל אחיה לא ענה יעקב אלא בניו דברו במקומו בשביל שהיה להם הדבר לקלון לא רצו שאביהם ידבר בו כלל. והקשה כי נראה מפשט הפסוק שברצון אביהם ובעצתו ענו והוא ידע מענם שהיה במרמה שכיוונו להחלישם ולהרגם וא"כ למה כעס ועוד שלא יתכן שיהיה ברצונו להשיא בתו לכנעני אשר טמא אותה והנה ודאי כולם היו בעצה אחת על זה המענה אלא ששמעון ולוי עשו המעשה וא"כ למה ארר אפם לבדם. ותירץ שמה שאומר הפסוק שענו במרמה לא שהיתה כוונתם להרגם אלא שזו היתה המרמה אולי לא ישמע להם להמול ואפי' אם ישמעו להם חשבו בהיותם כואבים יקחו אחותם מבית שכם וילכו וכך היתה עצתם עם אביהם אלא ששמעון ולוי רצו לינקם והרגו כל העיר ועל זה כעס יעקב שהי' להם להרוג שכם לבדו. ועוד מקשים היאך בני יעקב הצדיקים שפכו דם נקי חנם וכתב הרמב"ם שבני נח מצווין על הדינין להושיב שופטי' בכל פלך ופלך לדון בשבע מצות שלהם ובן נח שעבר על אחת מהם ולא דנוהו להורגו הרי הרואה יהרג בסייף ומפני זה נתחייבו כל בעלי שכם שראו לשכם שגזל את בת יעקב ולא דנו עליו. וכתב הרמב"ן וא"כ הוא זכו למקום בהריגתם ולמה כעס יעקב עליהם אלא אע"ג שנצטוו בני נח על הדינין היינו כגון אם גנב ועשק וגזל וכיוצא באלו וחייב עליהם מיתה אם עבר עליהם שאזהרתן היא מיתתן אבל אם עבר ולא הושיב דיינין אין בזה חטא מות שזו היא מצות עשה ולא אמרינן בהן אזהרתן זו היא מיתתן ואין אנו צריכין לבקש חיוב מיתה לבעלי שכם שכמה עבירות עשו שנתחייבו בהם כגון ע"ז וגלוי עריות דכתיב על ההרים וכו' וכתי' כי כל התועבות האל עשו אנשי הארץ אלא שאין הדבר מסור ליעקב ובניו לעשות בהם דין אבל ענין בני יעקב עם שכם בעבור שהיו אנשי שכם רשעים רצו לינקם בהם בחרב נוקמת במלך וכל אנשי עירו כי סרים למשמעתו ולא חשבו הברית שכרתו עמהם כי היה להחניף להם ויעקב כעס עליהם על שהביאוהו בסכנה וארר אפם על שעשו חמס לאנשי העיר שאמרו להם במעמדו וישבנו אתכם והם היו בוטחי' בדבורם ואולי ישובו אל השם והרגום חנם כי לא הרעו להם כלל ועל זה כעס וארר אפם:

**Sefaria Community Translation:**
ויענו בני יעקב את שכם ואת חמור אביו במרמה, “the sons of Yaakov answered Shechem and his father Chamor speaking with cleverness, etc.” Nachmanides writes that although both Chamor and Shechem had addressed both Yaakov and his sons, only the sons replied, Yaakov remaining totally silent. Seeing that they felt that their father had been greatly insulted by what happened, they did not want him to get involved in the discussion at all. Nachmanides’ explanation presents us with a problem, as it appears from the plain text as if the sons of Yaakov had spoken at the instigation of their father and with his complete approval. In fact, Yaakov appears to have been fully aware of the intent of the brothers for the men of Shechem to become so weakened by their circumcision that they could be killed without putting up a fight. Seeing that the brothers said what they said in Yaakov’s presence, we must assume that their answer was inspired by their father. 
 What is difficult to understand is Yaakov’s anger at Shimon and Levi’s conduct afterwards! Furthermore, it is quite inconceivable that Yaakov would give his consent to Dinah being married to a Canaanite, especially to a Canaanite who had already defiled her before marriage! There can be no question that the entire family was united in their answer and the reason for their answer. If so, why was Yaakov angry only at Shimon and Levi?
 The only thing that was objectionable was that Shimon and Levi, in their desire to avenge their sister’s rape, vented their rage on all the citizens of the town, instead of restricting themselves to punishing only Shechem. We must understand that when the verse tells us “they answered במרמה, “with cleverness,” this did not refer to their intention at that time to kill the whole town but they contemplated one of two scenarios unfolding. 1) If the people of Shechem would agree to circumcise themselves, this would afford the brothers an opportunity to rescue their sister without encountering much opposition due to the weakened state of the males of that city. 2) If the people would refuse to circumcise themselves. Shechem would then be obliged to release Dinah. Failing his doing so, they would kill Shechem only.
 Another difficulty in the whole episode is what made the righteous sons of Yaakov spill innocent blood? Maimonides, addressing this problem, argues that mankind had been obliged to institute a proper judiciary and to try and convict people who had broken their laws by the death penalty. Whenever a person who had committed a violation of the seven Noachide laws went untried and unpunished, every member of society had the right or duty to execute such a person by the sword. Seeing that all the people of Shechem had condoned Dinah’s rape by not trying Shechem, Shimon and Levi did not do anything wrong in killing them..
 Although most of the 7 Noachide commandments are negative commandments, i.e. “don’ts,” the commandment to have a judiciary is a positive commandment, and as such the principle of the existence of the commandment is equivalent to the sinner having been forewarned and exposed himself to execution by violating the commandment does not apply here. Failure to establish courts, while a violation of the commandment, does not result in the violator becoming guilty of the death penalty. After all, the inhabitants of the land of Canaan were guilty of many severe sins such as idolatry, incest etc., but this did not authorize Yaakov’s sons to play G’d’s executioner. On the other hand, raping one of their family members was a crime committed directly against Yaakov’s family, and this is why they were within their rights, basically, to avenge this wrong when there was no court that would do so. The people of Shechem were blindly obedient to their leader, not caring that by doing so they breached the covenant G’d had made with mankind after the deluge, a covenant based on the agreement to observe the 7 Noachide commandments that apply uniformly to all of mankind. Yaakov’s anger was based solely on his sons having exposed him to the danger of being killed by hugely superior forces of the surrounding region. He also was angry at the brothers having violated their own undertaking to live peacefully with these people on condition that they circumcise their males, a condition which they had fulfilled. These people had not harmed them individually or collectively at all, and their dishonouring their promise would ruin Yaakov’s reputation in the entire region.


###### Tur HaArokh, Genesis 34:17:1
[Tur HaArokh, Genesis 34:17:1](https://torahapp.org/share/book/Tur%20HaArokh/s/Genesis/r/34:17:1)

**ולקחנו את בתינו.**ולא אמרו אחותינו כי במקום אביהם היו מדברים:

**Sefaria Community Translation:**
ולקחנו את בתינו, “we will take our houses, etc.” They did not threaten to liberate their sister by force. The reason they did not was because they were speaking on behalf of their father.


###### Tur HaArokh, Genesis 34:21:1
[Tur HaArokh, Genesis 34:21:1](https://torahapp.org/share/book/Tur%20HaArokh/s/Genesis/r/34:21:1)

**שלמים הם אתנו.**בעבור שאנשי העיר היו חושבים שהיו שונאים אותם על שראו אותם עצבים ויחר להם מאד ואולי הם נשמרים מהם ושומרים העיר מפניהם על כן אמרו להם בשלום הם עמנו:

**Sefaria Community Translation:**
שלמים הם אתנו, “they are of a peaceful disposition toward us.” Chamor and Shechem made this statement as the people of their town believed that Dinah’s family now hated everyone in their town, having had visual evidence of the faces of Yaakov’s sons after the rape of their sister.


###### Tur HaArokh, Genesis 34:21:2
[Tur HaArokh, Genesis 34:21:2](https://torahapp.org/share/book/Tur%20HaArokh/s/Genesis/r/34:21:2)

**רחבת ידים.**פי' ר' אברהם מקומות רבים כמו ויד תהי' לך:

**Sefaria Community Translation:**
רחבת ידים, “the land is big enough,” according to Ibn Ezra this is a reference to the many areas in the region which offered good pasture.


###### Tur HaArokh, Genesis 34:23:1
[Tur HaArokh, Genesis 34:23:1](https://torahapp.org/share/book/Tur%20HaArokh/s/Genesis/r/34:23:1)

**מקנהם וקניינם וכל בהמתם.**פי' הרמב"ן מקנה הם הבהמות אשר הם בעדר כי הם עיקר קנין האדם כדכתי' מקנך אשר בשדה ואשר אינם אתם בעדר כגון הבהמות יחידות בבית בכלל בהמתם א"נ כפל הלשון לחזוק כלו' כל בהמתם אשר הם רבות מאד:

**Sefaria Community Translation:**
מקנהם וקניים וכל בהמתם, “their cattle, their chattels and all their livestock.” According to Nachmanides the word מקנה refers to animals which form part of the herd, and which represented the backbone of the family’s wealth. Animals that were not part of carefully supervised herds, are called בהמות, i.e. stray animals tagging along. It is also possible that the reason why Chamor spoke both about מקנה and about בהמות was to emphasise that the livestock of Yaakov’s family was extremely numerous.


###### Tur HaArokh, Genesis 34:25:1
[Tur HaArokh, Genesis 34:25:1](https://torahapp.org/share/book/Tur%20HaArokh/s/Genesis/r/34:25:1)

**ויהי ביום השלישי בהיותם כואבים.**פירש"י שכל מכה כואבת יותר ביום השלישי ובפרק ר"א דמילה אינו משמע כן דקאמר מרחיצין את הקטן אף ביום השלישי שחל להיות בשבת וכ"ש ביום הראשון. וי"מ בהיותם עדיין כואבים כי הי' דעתם להורגם ביום הראשון אלא שנתחרטו ונמלכין בענין והיו בזה ב' ימים עד שהסכימו ביום השלישי להורגם ומצאום עדיין כואבים ביום השלישי והרגום. וי"א שהיו רבים ולא הסכימו כלם למול עד יום השלישי שמלו כלם והיו כלם כואבים. וי"א דביום הראשון למילה הרגום ויהי ביום השלישי קאי לעינוי דינה ולעולם יום ראשון למילתם הי':

**Sefaria Community Translation:**
ויהי ביום השלישי בהיותם כואבים, “It was on the third day, when they were in a lot of pain, etc.;” according to *Rashi* every wound or injury is especially painful on the third day after it has been inflicted. His explanation appears to conflict with what the Talmud stated in the chapter dealing with circumcision, where the washing of the wound on the third day if it occurs on the Sabbath is permitted, adding that it is clear from this that it may certainly be washed on the first day after the circumcision. (*Shabbat*, 134)
 Some commentators hold that the Torah described the last day when the brothers could kill with impunity, as they had failed to do so on the first or second day when no resistance at all would have been forthcoming.
 Some commentators say that the inhabitants of the town were numerous, and not all of them had gone along with the request of their king and prince until the third day of their deliberations. This was the day when all the male inhabitants of the town were in great pain and could not defend themselves. There is yet another opinion according to which the brothers actually killed the men of Shechem on the first day after their circumcision, the day which was the third day after Dinah’s rape.