Parshat Vayishlach

The abduction by Shechem of Dina, daughter of Ya’acov and the subsequent slaying of the people of Shechem by Levi and Shimon, two of Ya’acov sons, is one of the most difficult sections of this week’s Sidra.

How could Shimon and Levi act in this way and why does Ya’acov appear to censure their method rather than what they have done?

Ramban, (1194-1270) one of the foremost Torah commentators, tackles these questions. Jacob was present when Shechem suggested a marriage settlement, a silent presence while he lets his sons respond. If Shechem and his men agreed to be circumcised, as happened, then Ya’acov’s sons would simply be able to walk into the city while the inhabitants were incapacitated and rescue Dina.

Shimon and Levi had other ideas. They wanted to kill the inhabitants of the city as they viewed them liable for capital punishment. Ramban suggests that Ya’acov was angry with Shimon and Levi for killing people who did not deserve to be killed. But if so, how could the righteous Shimon and Levi act in this way?

Ramban quotes Maimonides (Rambam, Hilchot Melachim 9,14) who ruled that the Noahide laws which followed the Flood, obligated the city of Shechem to set up fair courts. Not doing so and leaving society vulnerable was a capital offence which Shimon and Levi felt the inhabitants of Shechem had transgressed since Shechem was allowed to kidnap Dina.

Yet, if this is correct, Ya’acov should have agreed! Rather Shimon and Levi were correct in identifying the inhabitants of Shechem as evil doers who went along with Shechem and were insincere in adopting the alliance which Shechem proposed – all proposed while Dina has been defiled and is in captivity. Ya’acov’s anger therefore seemingly was not due to the essence of Shimon and Levi’s actions, but rather because he felt that other locals would now threaten him after this episode.