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Genesis 34:13 - Deception after Dinah's defilement?

Genesis 34:13 - בראשית 34:13

Hebrew Text

וַיַּעֲנוּ בְנֵי־יַעֲקֹב אֶת־שְׁכֶם וְאֶת־חֲמוֹר אָבִיו בְּמִרְמָה וַיְדַבֵּרוּ אֲשֶׁר טִמֵּא אֵת דִּינָה אֲחֹתָם׃

English Translation

And the sons of Ya῾aqov answered Shekhem and Ḥamor his father with cunning, because he had defiled Dina their sister, and they spoke:

Transliteration

Va'ya'anu venei-Yaakov et-Shechem ve'et-Chamor aviv be'mirmah va'yedaberu asher time et-Dinah achotam.

Hebrew Leining Text

וַיַּעֲנ֨וּ בְנֵֽי־יַעֲקֹ֜ב אֶת־שְׁכֶ֨ם וְאֶת־חֲמ֥וֹר אָבִ֛יו בְּמִרְמָ֖ה וַיְדַבֵּ֑רוּ אֲשֶׁ֣ר טִמֵּ֔א אֵ֖ת דִּינָ֥ה אֲחֹתָֽם׃
וַיַּעֲנ֨וּ בְנֵֽי־יַעֲקֹ֜ב אֶת־שְׁכֶ֨ם וְאֶת־חֲמ֥וֹר אָבִ֛יו בְּמִרְמָ֖ה וַיְדַבֵּ֑רוּ אֲשֶׁ֣ר טִמֵּ֔א אֵ֖ת דִּינָ֥ה אֲחֹתָֽם׃

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Parasha Commentary

The Context of the Verse

The verse (Bereshit 34:13) describes the response of Yaakov's sons to Shekhem and his father Chamor after Shekhem had violated their sister Dinah. The Torah states that they answered "with cunning" (בְּמִרְמָה), indicating a strategic and deceptive approach to their retaliation.

Rashi's Explanation

Rashi explains that the term בְּמִרְמָה (with cunning) refers to the brothers' deceptive negotiations, where they pretended to agree to Chamor's proposal of intermarriage and circumcision for the men of Shekhem, while their true intent was to avenge Dinah's honor. Rashi cites the Midrash (Bereshit Rabbah 80:10), which states that their words were "words of deception" (דִּבְרֵי רְמִיָּה), as they had no intention of fulfilling their promise.

The Moral and Halachic Implications

The Rambam (Hilchot Melachim 9:14) discusses the permissibility of deception in war or when dealing with hostile nations. While deception is generally prohibited, the brothers' actions may be justified as a form of תַּקָּנַת הַצִּבּוּר (communal rectification) to protect Jewish dignity and morality. However, the Talmud (Sanhedrin 105b) debates whether their actions were entirely justified, as Yaakov later rebuked them for their zeal (Bereshit 49:5-7).

The Brothers' Motivation

  • Defense of Dinah's Honor: The Midrash (Tanchuma Vayishlach 8) emphasizes that the brothers acted out of righteous indignation for their sister's violation, as Shekhem had committed an act of חָמָס (violence) against her.
  • Preventing Assimilation: The Sforno suggests that their deception was also motivated by a desire to prevent intermarriage and assimilation with the Canaanites, who were morally corrupt.

Lessons from the Incident

The Or HaChaim (Bereshit 34:13) notes that while the brothers' intentions were noble, their methods carried risks. Their deception led to a violent confrontation, and Yaakov feared retaliation from neighboring nations (Bereshit 34:30). This teaches that even justified actions must be weighed carefully to avoid unintended consequences.

📚 Talmud Citations

This verse is quoted in the Talmud.

📖 Sanhedrin 102a
The verse is referenced in the context of discussing the actions of Jacob's sons and their cunning response to Shechem and Hamor, highlighting the moral and ethical implications of their deceit.

Frequently Asked Questions

Q: Why did Yaakov's sons answer Shekhem and Chamor with 'cunning' (מִרְמָה)?
A: According to Rashi and other commentaries, Yaakov's sons used cunning language to deceive Shekhem and Chamor because they were angry that Shekhem had violated their sister Dina. They pretended to agree to the marriage proposal on the condition that the men of Shekhem circumcise themselves, but their true intention was to take revenge (Genesis 34:13, Rashi).
Q: What does this verse teach us about defending family honor?
A: The Torah shows that Yaakov's sons were deeply offended by the defilement of their sister Dina and took action to protect their family's dignity. However, Jewish tradition debates whether their extreme response (killing the men of Shekhem) was justified or excessive (see Ramban on Genesis 34:13).
Q: Why is the word 'טִמֵּא' (defiled) used to describe what Shekhem did to Dina?
A: The term 'טִמֵּא' (defiled) emphasizes the severity of Shekhem's act—it was not just a physical violation but a moral and spiritual corruption. Jewish tradition views such acts as a desecration of human dignity (see Rambam, Hilchot Issurei Bi'ah 1:1).
Q: How does this verse relate to Jewish values of justice and revenge?
A: While the Torah permits self-defense and protecting one's family, Jewish law (Halacha) generally discourages personal vengeance. The Sages debate whether Shimon and Levi's actions were justified or an overreaction (see Talmud Sanhedrin 82a, Ramban on Genesis 34:13).