Frequently Asked Questions
Q: Who was Chamor (Ḥamor) in the Torah?
A: Chamor (Ḥamor) was the father of Shekhem and a leader of the Chivites (Chiti), a Canaanite people. His name means 'donkey' in Hebrew, which Rashi explains may symbolize his stubbornness or coarseness in character. He appears in the story of Dinah's abduction in Genesis 34.
Q: Why did Chamor go to speak with Yaakov (Jacob)?
A: Chamor went to Yaakov to negotiate after his son Shekhem had abducted and violated Dinah, Yaakov's daughter (Genesis 34:2). According to Rashi and the Midrash, Chamor sought to arrange a marriage between Shekhem and Dinah, and to form alliances between their families.
Q: What can we learn from this interaction between Chamor and Yaakov?
A: The Torah teaches the importance of protecting family honor and setting boundaries with outsiders. Yaakov's sons later took drastic action (Genesis 34:13-29), showing the severity of the offense. Ramban (Nachmanides) discusses the moral and halachic implications of intermarriage with idolatrous nations.
Q: Why is this story important in the Torah?
A: This episode highlights the dangers of assimilation and improper relationships with surrounding nations. The Talmud (Sanhedrin 102a) and Midrashim discuss the consequences of Dinah going out (as hinted in 'vayetze'—'and she went out') and the importance of maintaining Jewish values in foreign environments.
Q: How does this story apply to Jewish life today?
A: The story reminds us to be cautious in interactions with outside cultures when moral or religious boundaries may be compromised. The Shulchan Aruch (Yoreh De'ah) discusses laws of yichud (seclusion) and modesty, derived in part from such Torah narratives to protect Jewish values.
Context in the Narrative
The verse (Bereshit 34:6) describes Ḥamor, the father of Shekhem, approaching Yaakov after the incident involving Dinah. This occurs following Shekhem's violation of Dinah, which prompts Ḥamor to seek negotiations with Yaakov and his sons. The Torah emphasizes that Ḥamor initiates the conversation, setting the stage for the subsequent events.
Rashi's Commentary
Rashi (Bereshit 34:6) notes that Ḥamor is referred to as "the father of Shekhem" to highlight his role in the matter—he comes not merely as a leader of the city but as a father seeking to resolve his son's wrongdoing. Rashi also points out that Ḥamor approaches Yaakov specifically, rather than the brothers, because Yaakov was the patriarch and the one with authority in the family.
Midrashic Insights
The Midrash (Bereshit Rabbah 80:7) elaborates on Ḥamor's intentions, suggesting that he sought to manipulate Yaakov with flattery and diplomacy, hoping to secure Dinah as a wife for Shekhem without proper repentance or justice. The Midrash contrasts Ḥamor's cunning with Yaakov's righteousness, emphasizing the moral disparity between the two.
Rambam's Perspective on Negotiations
Rambam (Hilchot Melachim 9:14) discusses the ethical obligations in dealing with hostile nations. While not directly commenting on this verse, his principles align with the narrative—Yaakov and his sons were justified in their cautious and strategic response to Ḥamor’s overtures, given the severity of the crime committed against Dinah.
Symbolism of Ḥamor's Name
The name "Ḥamor" (חֲמוֹר) means "donkey," which the Talmud (Chullin 7b) associates with materialism and stubbornness. This may allude to Ḥamor's character—his focus on physical desires (as seen in his son Shekhem’s actions) and his unwillingness to acknowledge the moral gravity of the situation.
Lessons in Leadership and Justice