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Genesis 34:15 - Convert or remain separate?

Genesis 34:15 - בראשית 34:15

Hebrew Text

אַךְ־בְּזֹאת נֵאוֹת לָכֶם אִם תִּהְיוּ כָמֹנוּ לְהִמֹּל לָכֶם כָּל־זָכָר׃

English Translation

but in this will we consent to you: If you will be as we are, that every male of you be circumcised;

Transliteration

Akh-b'zot ne'ot lakhem im tihyu kamonu l'himmol lakhem kol-zakhar.

Hebrew Leining Text

אַךְ־בְּזֹ֖את נֵא֣וֹת לָכֶ֑ם אִ֚ם תִּהְי֣וּ כָמֹ֔נוּ לְהִמֹּ֥ל לָכֶ֖ם כׇּל־זָכָֽר׃
אַךְ־בְּזֹ֖את נֵא֣וֹת לָכֶ֑ם אִ֚ם תִּהְי֣וּ כָמֹ֔נוּ לְהִמֹּ֥ל לָכֶ֖ם כׇּל־זָכָֽר׃

🎵 Listen to leining

Parasha Commentary

Context of the Verse

The verse (Bereshit 34:15) is part of the narrative involving Shechem and Dinah, where the sons of Yaakov respond to Shechem and his father Chamor's request for Dinah's hand in marriage. The condition they set is that all the males of Shechem must undergo circumcision (brit milah) to align with the covenant of Avraham.

Rashi's Commentary

Rashi explains that the phrase "אַךְ־בְּזֹאת נֵאוֹת לָכֶם" ("but in this will we consent to you") implies a conditional agreement. The brothers demanded that the people of Shechem fully adopt their ways, particularly the mitzvah of milah, which symbolizes dedication to Hashem's covenant. Rashi emphasizes that this was not merely a cultural practice but a fundamental religious commitment.

Rambam's Perspective

Rambam (Hilchot Melachim 10:2) discusses the broader halachic implications of this demand. He notes that non-Jews are not commanded in brit milah, but the sons of Yaakov imposed it here as a prerequisite for integration into their community. This reflects the principle that joining Bnei Yisrael requires acceptance of their foundational mitzvot.

Midrashic Insights

  • Midrash Bereshit Rabbah (80:10) suggests that the brothers' demand was a test of sincerity—whether the people of Shechem were truly willing to embrace the ways of Avraham's descendants or if their intentions were merely superficial.
  • Midrash Tanchuma (Vayishlach 12) highlights the irony that Shechem, who acted with violence, was now asked to take upon himself a mitzvah associated with moral refinement and holiness.

Halachic and Ethical Considerations

The Talmud (Sanhedrin 59b) discusses whether this demand was halachically justified or a tactical move. Some opinions suggest that the brothers acted deceitfully, while others argue that their condition was valid given the circumstances. The Maharal (Gur Aryeh) explains that the demand for milah was meant to elevate the people of Shechem spiritually, aligning them with the sanctity of Bnei Yisrael.

Symbolism of Brit Milah

The requirement of milah underscores its centrality in Jewish identity. As the Ramban notes, brit milah represents the physical and spiritual bond between Hashem and the Jewish people. By insisting on this mitzvah, the brothers emphasized that true unity with their family required shared commitment to divine commandments.

📚 Talmud Citations

This verse is not quoted in the Talmud.

Frequently Asked Questions

Q: What does Genesis 34:15 mean?
A: In Genesis 34:15, Shechem and his father Hamor propose a condition to Jacob's family: they will agree to intermarry only if all the males of Jacob's household circumcise themselves. This was a deceptive offer, as Jacob's sons (Shimon and Levi) later took revenge for the dishonor done to their sister Dinah. Rashi explains that this verse shows the insincerity of Shechem's proposal, as true conversion requires sincere commitment to Torah and mitzvot, not just outward actions.
Q: Why is circumcision mentioned in Genesis 34:15?
A: Circumcision (brit milah) is mentioned here because it is a fundamental sign of the covenant between Hashem and the Jewish people (Genesis 17:10-14). Shechem and Hamor suggested it as a condition for marriage, but their intent was not genuine. The Rambam (Hilchot Milah) teaches that circumcision represents a Jew's dedication to Hashem, and it cannot be used manipulatively, as attempted in this story.
Q: What lesson can we learn from Genesis 34:15?
A: This verse teaches that true commitment to Judaism requires sincerity, not just superficial actions. The Midrash (Bereishit Rabbah 80:12) highlights that Shechem's proposal was deceitful, showing that conversion or religious observance for ulterior motives is invalid. Jewish law (Rambam, Hilchot Issurei Bi'ah 13:17) requires sincere acceptance of Torah commandments for conversion.
Q: How does Genesis 34:15 relate to Jewish identity?
A: This verse underscores that Jewish identity is not just about physical circumcision but about embracing Torah values. The Talmud (Yevamot 47a) states that a convert must fully accept mitzvot. Shechem’s proposal treated circumcision as a mere formality, which is why Jacob’s sons rejected it. True Jewish identity involves a heartfelt connection to Hashem and His commandments.