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Genesis 34:7 - Brothers' fury over Dinah's violation

Genesis 34:7 - בראשית 34:7

Hebrew Text

וּבְנֵי יַעֲקֹב בָּאוּ מִן־הַשָּׂדֶה כְּשָׁמְעָם וַיִּתְעַצְּבוּ הָאֲנָשִׁים וַיִּחַר לָהֶם מְאֹד כִּי־נְבָלָה עָשָׂה בְיִשְׂרָאֵל לִשְׁכַּב אֶת־בַּת־יַעֲקֹב וְכֵן לֹא יֵעָשֶׂה׃

English Translation

And the sons of Ya῾aqov came from the field when they heard it: and the men were grieved, and they were very angry, because he had done a disgraceful thing in Yisra᾽el in lying with Ya῾aqov’s daughter; which thing ought not to be done.

Transliteration

U'vnei Ya'akov ba'u min-hasade k'sham'am vayit'atzvu ha'anashim vayichar lahem me'od ki-nevlah asah b'Yisra'el lishkav et-bat-Ya'akov v'chein lo ye'aseh.

Hebrew Leining Text

וּבְנֵ֨י יַעֲקֹ֜ב בָּ֤אוּ מִן־הַשָּׂדֶה֙ כְּשׇׁמְעָ֔ם וַיִּֽתְעַצְּבוּ֙ הָֽאֲנָשִׁ֔ים וַיִּ֥חַר לָהֶ֖ם מְאֹ֑ד כִּֽי־נְבָלָ֞ה עָשָׂ֣ה בְיִשְׂרָאֵ֗ל לִשְׁכַּב֙ אֶת־בַּֽת־יַעֲקֹ֔ב וְכֵ֖ן לֹ֥א יֵעָשֶֽׂה׃
וּבְנֵ֨י יַעֲקֹ֜ב בָּ֤אוּ מִן־הַשָּׂדֶה֙ כְּשׇׁמְעָ֔ם וַיִּֽתְעַצְּבוּ֙ הָֽאֲנָשִׁ֔ים וַיִּ֥חַר לָהֶ֖ם מְאֹ֑ד כִּֽי־נְבָלָ֞ה עָשָׂ֣ה בְיִשְׂרָאֵ֗ל לִשְׁכַּב֙ אֶת־בַּֽת־יַעֲקֹ֔ב וְכֵ֖ן לֹ֥א יֵעָשֶֽׂה׃

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Parasha Commentary

Context of the Verse

The verse (Bereshit 34:7) describes the reaction of Yaakov's sons upon hearing that Shechem, the son of Chamor, had violated their sister Dinah. The Torah emphasizes their grief and anger, framing Shechem's act as a "disgraceful thing in Yisrael" that "ought not to be done." This incident occurs after Dinah's abduction and violation, setting the stage for the subsequent actions of Shimon and Levi.

Rashi's Commentary

Rashi (Bereshit 34:7) explains that the phrase "כִּי־נְבָלָה עָשָׂה בְיִשְׂרָאֵל" ("because he had done a disgraceful thing in Yisrael") refers to the severity of the sin, which was not merely a personal crime against Dinah but an affront to the entire nation of Israel. Rashi notes that the term "נְבָלָה" implies a particularly brazen and immoral act, akin to the behavior of the נבלים (degenerates) described elsewhere in Tanach.

Rambam's Perspective

Rambam (Hilchot Melachim 9:14) discusses the laws of war and morality, emphasizing that certain acts—such as the one committed by Shechem—warrant a severe response. While Rambam does not comment directly on this verse, his principles align with the sons of Yaakov's reaction, as they viewed Shechem's act as a violation of universal moral law (the שבע מצוות בני נח), which prohibits sexual immorality.

Midrashic Insights

  • Midrash Bereshit Rabbah (80:7) elaborates on the phrase "וְכֵן לֹא יֵעָשֶׂה" ("which thing ought not to be done"), teaching that this establishes a precedent: such behavior is intolerable not only for Bnei Yisrael but for all humanity. The Midrash compares Shechem's act to the sins of the generation of the Flood and Sodom.
  • Midrash Tanchuma (Vayishlach 7) highlights the brothers' zeal for justice, noting that their anger was rooted in a desire to uphold the sanctity of their family and future nation.

Halachic Implications

The verse underscores the severity of immoral acts within a Jewish moral framework. The חפץ חיים (in שמירת הלשון) and other later commentators derive from this incident the importance of guarding moral boundaries and responding forcefully to violations of human dignity, particularly when they threaten the sanctity of Klal Yisrael.

Emotional and Moral Response

The Torah's description of the brothers' grief ("וַיִּתְעַצְּבוּ") and anger ("וַיִּחַר לָהֶם מְאֹד") reflects a justified moral outrage. The מלבי"ם explains that their reaction was not merely emotional but rooted in a deep sense of justice, as they recognized the long-term consequences of allowing such behavior to go unpunished.

📚 Talmud Citations

This verse is not quoted in the Talmud.

Frequently Asked Questions

Q: What does Genesis 34:7 mean when it says 'a disgraceful thing in Israel'?
A: The verse refers to the act of Shechem lying with Dinah, which the sons of Yaakov considered a severe moral violation. According to Rashi and other commentators, this was not just a personal offense but a desecration of the sanctity of the family of Israel. The Torah emphasizes that such behavior is unacceptable ('which thing ought not to be done').
Q: Why were Yaakov's sons so angry in Genesis 34:7?
A: Yaakov's sons were furious because Shechem had violated their sister Dinah, which was seen as an attack on the family's honor and a breach of moral boundaries. The Ramban explains that their anger was justified because this act undermined the holiness and dignity of the House of Israel.
Q: What lesson can we learn from Genesis 34:7 about morality?
A: This verse teaches the importance of upholding moral purity and respecting the sanctity of family and community. The Torah explicitly states that such actions 'ought not to be done,' reinforcing the Jewish value of tzniut (modesty) and the severe consequences of violating ethical boundaries.
Q: How does Genesis 34:7 apply to Jewish values today?
A: The verse reminds us of the Torah's strict standards for interpersonal conduct, especially in matters of morality and family honor. Orthodox Judaism today still emphasizes the importance of guarding against immoral behavior and protecting the dignity of individuals, as reflected in halachic (Jewish legal) guidelines.
Q: What does 'which thing ought not to be done' mean in Genesis 34:7?
A: This phrase, as explained by the Sforno and other commentators, establishes a universal moral principle: acts of coercion and immorality are forbidden. The Torah sets a standard for ethical behavior, teaching that such actions are inherently wrong and have no place in a righteous society.