Frequently Asked Questions
Q: What does it mean that Shechem's soul 'was drawn' to Dina?
A: Rashi explains that the phrase 'his soul was drawn' (וַתִּדְבַּק נַפְשׁוֹ) indicates an intense, improper desire rather than pure love. The Torah uses this language to show that Shechem's attraction was physical and impulsive, not based on righteousness or proper intentions.
Q: Why does the Torah mention that Shechem 'spoke kindly' to Dina?
A: According to the Midrash (Bereshit Rabbah 80:7), Shechem tried to persuade Dina with smooth words, but his actions were deceitful. The Torah contrasts his words with his immoral behavior to teach that true righteousness requires actions to match speech.
Q: What lesson can we learn from this verse about relationships?
A: The Rambam (Hilchot Issurei Biah 12:10) teaches that proper relationships must be built on holiness and commitment, not fleeting desire. Shechem's impulsive 'love' led to sin, emphasizing the importance of following Torah guidelines in relationships.
Q: Why is Dina referred to as 'the daughter of Yaakov' in this verse?
A: The Talmud (Sanhedrin 106a) notes that the Torah emphasizes her lineage to highlight the severity of Shechem's sin—he disgraced not just an individual, but the family of Yaakov Avinu, showing disregard for kedushah (holiness) in Jewish identity.
Q: How does this verse connect to Jewish values today?
A: This incident reinforces the Torah's emphasis on tzniut (modesty) and moral boundaries in relationships. As the Chofetz Chaim teaches, true love must align with Torah values—unlike Shechem's selfish passion, which brought tragedy.
Rashi's Commentary on Shechem's Attachment to Dina
Rashi (Bereshit 34:3) explains that the phrase "וַתִּדְבַּק נַפְשׁוֹ בְּדִינָה" ("his soul was drawn to Dina") indicates an improper and lustful attachment rather than pure love. The term "דבק" (clung) is used elsewhere in Tanach (e.g., Bereishit 2:24) to describe a proper marital bond, but here it reflects Shechem's base desire, as evidenced by his prior abduction and violation of Dina (Bereishit 34:2).
Rambam on the Nature of Shechem's Love
Rambam (Hilchot Issurei Bi'ah 12:10-11) discusses the halachic implications of relationships formed under coercion. Shechem's "וַיֶּאֱהַב אֶת־הַנַּעֲרָ" ("he loved the girl") is not considered valid love in Jewish law, as it followed an act of violence. True love, as defined by Torah, cannot emerge from injustice.
Midrashic Insights: Dina's Perspective
Midrash Bereshit Rabbah (80:11) suggests that Shechem's attempt to "וַיְדַבֵּר עַל־לֵב הַנַּעֲרָ" ("speak kindly to the girl") was manipulative. The phrase "עַל־לֵב" implies speaking to the heart—a superficial gesture, as true repentance (teshuvah) would require restitution and public accountability for his crime (cf. Rambam, Hilchot Teshuvah 2:9).
Talmudic Context: The Illegitimacy of Shechem's Actions
Kli Yakar's Psychological Analysis
The Kli Yakar (Bereshit 34:3) notes the progression in the verse: Shechem's initial lust ("דבק") evolved into a possessive "love" ("אהב") and finally manipulative speech ("דבר על לב"). This mirrors the tactics of an abuser who seeks to rationalize wrongdoing after the fact—a theme later addressed in the Torah's laws of seduction (Shemot 22:15-16).