We note that the Hebrew text does not say “Seek Me and you may live” as is the case in a number of English versions, but “Seek, enquire of Me and you will live”. Repentance does not come with the possibility of life but with the certainty of it. Amos 5:1-15 (Author’s translation)
1 Listen, hear, comprehend, obey this particular Word, essence, substance this which I carry upon you all, a lament, funeral dirge house of Israel (Overcomes in God). 2 She has fallen, she will rise no more—the bride (virgin) Israel. She is pounded, cast down upon her land (soil). Nothing will raise her from it. 3 For here says the Lord (Master) YHVH (Mercy): “The city which goes forth a thousand will be left with a hundred, and the one which goes forth a hundred will be left with ten to the house of Yisrael Israel.” 4 For here says YHVH (Mercy) the LORD to the house of Israel: “Seek (enquire of) Me and you will live. 5 And don’t seek (enquire of) Beiyt-El Bethel (House of God, Judge) and the Gilgal (the wheel), nor enter Beersheba (well of sevens, blessing, oath); for the Gilgal will certainly go into captivity and Beiyt-El Bethel will have succumbed to trouble, sorrow, idolatry, wickedness, iniquity. 6 Seek (enquire of) YHVH (Mercy) the Lord and live, beware lest He break out like fire, house of Joseph ([YAH adds] Ephraim & Manasseh), and it will eat up and nothing quench it to Bethel, 7 those who turn to wormwood (bitterness) justice, and righteousness is put to rest on the land.” 8 The One who fashioned the seven stars (Pleiades) and the simpleton (alt. constellation [Orion]), and turns to morning the shadow of death, and day He turns to night, with darkness, Who calls to the waters of the sea and pours them out upon the face of the land, YHVH (Mercy) The Lord is His name. 9 He who makes destruction gleam upon the strong, and havoc upon the fortified city. 10 They hate him who corrects in the gate, and the one who speaks with integrity they despise. 11 Therefore, because you put heavy weights upon the poor and from his burden of grain take tribute (taxes), you have built houses of finished stone, and you will not dwell in them; your beautiful vineyards you planted, and you will not drink their wine. 12 For I know your many rebellions and your numerous sins (missing the mark set by God’s holiness), you bind the righteous and take bribes, and the poor in the gate you push aside. 13 Therefore, the prudent person in a time such as this is silent, because it’s a time of evil. 14 Seek good and not evil, so that you live; YHVH (Mercy) and so that the Lord God Who goes warring will be with you all, for that’s what you all say! 15 Hate evil, and love good, and establish in the gate, justice! Maybe YHVH the Lord God Who goes warring will be gracious to the remnant of Yosef Joseph (Ephraim & Manasseh). Amos 5:1-15 (Line Upon Line) 1 Shimu Listen, hear, comprehend, obey et-hadavar this particular Word, essence, substance hazeh this asher which Anochiy I nose carry aleiychem upon you all, kiynah a lament, funeral dirge beiyt Yisrael house of Israel (Overcomes in God). 1 Listen, hear, comprehend, obey this particular Word, essence, substance this which I carry upon you all, a lament, funeral dirge house of Israel (Overcomes in God). “Shimu Listen, hear, comprehend, obey et-hadavar this particular Word, essence, substance” As is the case in chapter 3 verse 1, the opening word of this chapter “Shimu” (Shema) is well known among the people of Israel. The central prayer of the faith of the Jewish people, which is found in D’varim (Words) Deut. 6:4 begins “Shema Yisrael”, (Listen, hear, comprehend, obey Israel…). The word “shema (shimu)” is both a request and a challenge. Listen, but don’t just listen, hear. Hear, but don’t just hear, obey. Obey, but don’t just obey, walk in obedience. This is a call not only to repentance but to discipleship. It is the very essence of the Good News of our King Messiah. What follows is the phrase “et-ha’davar”, meaning, “this particular Word, Substance, Essence”. The “et” and “ha” are both determiners, the “ha” being the definite article in Hebrew and the “et” emphasising the “ha”. Thus, in one sense the Hebrew translates as, “Very definitely, The Word”. Put concisely, this is not just any word but the Word (logos: Yeshua [John 1]). The prophet Amos upon whose tongue God has placed these words is aware that the Word Who places the words, is present. Amos is asking Israel to receive not only the words but also the One Who both births and inhabits them. Imanu-El, With Us God, the King Messiah is manifest in the words of Amos. This particular word which I carry upon you all This phrase differs from chapter 3:1 in that it reveals the weight of the Word of indictment upon the prophet, upon Israel and upon the Word Himself (Yeshua). We shouldn’t misread “this word that I take up against you” as some English versions do. To misread the text this way is to miss the fact that the grief, the weight of the indictment carried by the living Word essence of God within the prophet of God (Amos) is a manifestation of the resurrected and transcendent King Messiah Who took upon Himself our burdens. We note further that the testimony of Yeshua (the Word) is the Spirit of all prophecy, past present and future (Rev. 19:10). God, in Messiah the Word carries the weight that is upon His people. A lament, funeral dirge beiyt Yisrael house of Israel (Overcomes in God). It is a dirge of mourning, a funeral song for Israel, a funeral song for the King Messiah. Israel as Amos knew her would soon pass away, but not completely. In a similar lament God would later reveal a two-sided scroll of mourning to the prophet Ezekiel (Ezekiel 2:10). 2 Nafelah She has fallen, lo-tosiyf kum she will rise no more--betulat the bride (virgin) Yisrael Israel. Niteshah She is pounded, cast down al ad’matah upon her land (soil). Eiyn mekiymah nothing will raise her from it. 2 She has fallen, she will rise no more—the bride (virgin) Israel. She is pounded, cast down upon her land (soil). Nothing will raise her from it. The language identifies Israel as a young bride who has yet to be conquered. Therefore, falling, she will rise no more as an innocent young bride. This also speaks of her loss of purity in seeking false gods and her physical punishment at the hands of the Assyrians. We know both from prophecy and from the subsequent history that Israel does not fall never to rise again, but “never to rise again as a young bride”. The qualifying Hebrew “betulat” (young bride, virgin) informs the phrase “never to rise again”. Israel will survive through remnant and continue to be the wife of HaShem. When the northern tribes return from exile to be reunited with the remnant of Judah they will henceforth become known as Y’hudiym (Jews). History itself is evidence of this, and the prophet Hosea whose ministry preceded and converged with that of Amos prophecies it: “Yet the number of the children of Israel shall be as the sand of the sea, which cannot be measured or numbered; and it shall come to pass, that in the place where it was said to them, You are not my people, there it shall be said to them, You are the children of the living God.” -Hosea 1:10 The phrase “She has fallen” written in the past tense, establishes the future observed by God, which is in turn spoken into time and space in the mouth of the prophet Amos. From God’s perspective all is eternally present. She is pounded, cast down al ad’matah upon her land (soil). Eiyn mekiymah nothing will raise her from it. This is a reference to rape and carries a metaphorical meaning applicable to the entirety of the northern tribes. As I have already noted, Israel, the northern tribes will not recover in the land but will return to it. Nothing will resurrect her from the temporal destruction being prophesied, but God will redeem her and return her from the subsequent exile she suffers. 3 Kiy For koh here amar says Adonay the Lord (Master) YHVH (Mercy): “Haiyr The city hayotzeit which goes forth elef a thousand tashiyr will be left with meiah a hundred, vehayotzeit and the one which goes forth meiah a hundred tashiyr will be left with a’asrah ten leveiyt to the house of Yisrael Israel.” 3 For here says the Lord (Master) YHVH (Mercy): “The city which goes forth a thousand will be left with a hundred, and the one which goes forth a hundred will be left with ten to the house of Yisrael Israel.” The meaning here is clear. Large cities will be reduced to the size of small towns and small towns to the size of a minyan (10). This connects the punishment of the northern tribes to the sin of the 10 spies who warned Israel against entering the land. It also reflects the fullness of God’s redemptive plan for Israel, ten being a number of fullness, wholeness, completion. 4 Kiy For koh here amar says YHVH (Mercy) the LORD leveiyt Yisrael to the house of Israel: “Dirshuniy Seek (enquire of) Me v’chyu and you will live. 4 For here says YHVH (Mercy) the LORD to the house of Israel: “Seek (enquire of) Me and you will live. We note that the Hebrew text does not say “Seek Me and you may live” as is the case in a number of English versions, but “Seek, enquire of Me and you will live”. Repentance does not come with the possibility of life but with the certainty of it. 5 Ve’al-tidreshu And don’t seek (enquire of) Beiyt-El Bethel (House of God, Judge) vehagilgal and the Gilgal (the wheel), lo nor tavo’u enter uve’eir-sheva Beersheba (well of sevens, blessing, oath); kiy for the Gilgal galoh yigleh will certainly go into captivity uveiyt-Eil and Bethel yihyeh will have succumbed le’aven to trouble, sorrow, idolatry, wickedness, iniquity. 5 And don’t seek (enquire of) Beiyt-El Bethel (House of God, Judge) and the Gilgal (the wheel), nor enter Beersheba (well of sevens, blessing, oath); for the Gilgal will certainly go into captivity and Beiyt-El Bethel will have succumbed to trouble, sorrow, idolatry, wickedness, iniquity. The counterpoint to the admonishment to “seek, enquire” of God is the warning not to “seek, enquire” of false gods (including enquiries that syncretise false gods with the God). This remains a warning to the modern believer. It has become common practice within the body of believers to syncretise our faith in the one true God of Israel with *godless popular philosophy, God denying humanist science, falsely premised Ted talks, moralism, devotional self-help (self-deification) gurus, pagan esoteric mindfulness guides and revisionist theologies. All these things join false beliefs to our Messiah essential true belief, and pollute our worship. Many of the aforementioned false guides utilize part truths which share some commonality with Biblical ideas, but pervert those ideas in much the same way Satan misuses Scripture in an attempt to tempt the King Messiah (Matt. 4:1-11). *By far the majority of self-help gurus, mindfulness guides, and moralist philosophers of the modern age, pollute the truth by stealing pieces from it and disseminating a perversion of part truths. Part truth itself being a form of lying by omission. The three locations named in this verse were once locations of blessing and sacred connection to the Patriarchs but have now been defiled, having become centres of idolatry. These places connect the upper northern kingdom to the southern land that had been taken from Judah and at that point in history was controlled by the tribe of Simeon. This indictment is aimed specifically at the northern kingdom. The allusion to Beersheba relates to what the prophet will say later concerning the idolatrous practices there (8:14). Where Israel goes up to these places of idolatrous worship they will be found and taken into captivity. In the last clause God is making an observation of the outcome of Israel’s disobedience. If Israel doesn’t seek God, but instead seeks idolatry at Bethel, she will be overcome by her own depravity. The natural consequences of sin in the fallen world are themselves a form of punishment. “Aven” meaning “trouble” is used here as a word play against the Hebrew “avon” meaning depravity, perversity. 6 Dirshu Seek (enquire of) et YHVH (Mercy) the Lord v’chyu and live, pen-yitzlach beware lest He break out kaeish like fire, beiyt yoseif (YAH adds) house of Joseph (Ephraim & Manasseh), ve’achelah and it will eat up ve’eiyn-mechabeh and nothing quench it le’veiyt-El to Bethel, 6 Seek (enquire of) YHVH (Mercy) the Lord and live, beware lest He break out like fire, house of Joseph ([YAH adds] Ephraim & Manasseh), and it will eat up and nothing quench it to Bethel, The region of the Bashan mentioned in the previous chapter connects Manasseh and Ephraim. This is the area to the east of the Jordan that the forebears of Manasseh, Gad and Reuven had requested (Num. 32; Josh. 13:15-23). The house of Joseph (Manasseh & Ephraim) in particular are singled out and admonished to seek the LORD. However, both Joseph and Ephraim are used as synonyms terms for Israel, as the ethnic noun relates to the northern tribes in general. We note that the text reads as a warning. “Seek the LORD and live, beware lest He break out like fire…” This reference uses language usually associated to the LORD breaking out against Israel’s enemies (2 Sam. 5:20; 1 Chron. 14:11). Its use here is intended to sober up its hearers with the reality that they, being God’s chosen, have made themselves enemies not only of God but also of one another. 7 Hahofechiym those who turn lela’anah to wormwood (bitterness) mishpat justice, utzedakah la’aretz hin’yichu and righteousness is put to rest on the land.” 7 those who turn to wormwood (bitterness) justice, and righteousness is put to rest on the land.” The embitterment of justice and the putting to rest or casting down to the ground of righteousness is an idiom that conveys desecration. It is used in a similar way in Daniel 8:12. Ephraim and Manasseh were acting unjustly, intentionally withholding justice and turning the practice of justice into something ungodly. Therefore, not only had they brought bitterness on those being oppressed but would also reap bitterness as a result of the demise of society through injustice. We see something similar today in western democracies where heinous crimes receive inconsequential punishments and victims are further harmed by both the process of law and its outcomes. In our modern societies, through democratic legislation, we have not simply neglected the poor, we have also become intentional oppressors of the victims of crime, often under the guise of grace and forgiveness. Our mistake has been to enact forgiveness toward the unrepentant, something the Scripture does not teach. To the contrary, the Scripture teaches that forgiveness is offered to all but that only the repentant receive it. It is not secularism but a false gospel that has informed much of our modern law reform (so called). The reformation of something does not necessarily mean the improvement of something. 8 The One who oseih fashioned chiymah the seven stars (Pleiades) uchesiyl and the simpleton (alt. constellation [Orion]), vehofeikh and turns laboker to morning tzalmavet the shadow of death veyom and day He turns laylah to night, hechshiykh with darkness, hakorei Who calls lemeiy-hayam to the waters of the sea vayishpecheim and pours them out al peneiy on the face ha’aretz of the land, YHVH (Mercy) The Lord shemu is His name. 8 The One who fashioned the seven stars (Pleiades) and the simpleton (alt. constellation [Orion]), and turns to morning the shadow of death and day He turns to night, with darkness, Who calls to the waters of the sea and pours them out upon the face of the land, YHVH (Mercy) The Lord is His name. The standard English translation of this text is usually rendered “The One who fashioned the Pleiades and Orion.” This is acceptable, but the Hebrew literally says “The One who fashioned the seven stars and a constellation,”. Additionally, the Hebrew “kesiyl” (uchesiyl) is a word that means both “constellation” and “simpleton”. Therefore, an equally valid reading is “The One who fashioned the seven stars and the simpleton,” which would convey the idea that God is the Creator of the majestic stars and of the simplest human being, bringing the universe into perspective as that which exists in its entirety within God. The former reading would simply be understood as a Hebraic poetic coupling of like things “seven stars… and constellations”. Regardless of how we read the first clause, the verse as a whole conveys the creation and adds to what God has already begun to say in the previous chapter in reference to the creation narrative of Genesis 1. These words are intended to return Israel to repentant awe and away from idolatry. Their tiny false gods are no match for the Creator of all things. 9 Hamavliyg shod He who makes destruction gleam al-az upon the strong, veshod and havoc al-mivtzar upon the fortified city. 9 He who makes destruction gleam upon the strong, and havoc upon the fortified city. God forms destruction from the actions of the wicked making it to shine in place of the gleam of strength. In an ironic turn of phrase the Hebrew is equivalent to saying “destruction will spoil the gleam of strength”. This is to say that God will show Israel just how weak her own strength is. By trusting in her own strength she has weakened herself because her own strength is born of her fallen actions. 10 Sane’u They hate him vasha’ar mochiyakh who corrects in the gate, vedoveir tamiym and the one who speaks with integrity yeta’evu they despise. 10 They hate him who corrects in the gate, and the one who speaks with integrity they despise. Amos was one of those who corrected the people at the gate. The gate was the ancient location of counsel, city governance, spiritual direction etc. The elders of the community met at the gate of the city to decide maters, hold court, allocate funds, and listen to the counsel of both secular and religious leaders. Had the majority of the elders of Israel’s cities been wise they would have heeded the warning of the prophets and shown respect for the wise counsel of the men of integrity. Sadly they did the opposite. When we despise the words of men and women of integrity because we are offended based on the conviction of the Holy Spirit, we too become like the wicked of the generation of Amos. God has gifted us teachers and shepherds of integrity for our good. Are we listening to them or are we despising them? 11 Lachein Therefore, ya’an because you boshaschem put heavy weights al-dal upon the poor umasat-bar and from his burden of grain tikchu mimenu take tribute (taxes), bateiy gaziyt beniytem you have built houses of finished stone, velo-teishevu and you will not dwell in them; vam karmeiy-chemed your beautiful vineyards neta’tem you planted, velo and you will not tishtu drink et-yiyinam their wine. 11 Therefore, because you put heavy weights upon the poor and from his burden of grain take tribute (taxes), you have built houses of finished stone, and you will not dwell in them; your beautiful vineyards you planted, and you will not drink their wine. The strong among the northern tribes have stolen from what little grain the poor person carries home on his shoulder. The houses of the wicked are built using funds gained from the oppression of the poor. However, they will not get to enjoy their opulent stone homes or the wine from their carefully tended vineyards. The God of Israel will bring justice to the poor, weak and oppressed. 12 Kiy For yadatiy I know rabiym pisheiychem your many rebellions va’atzumiym chatoteiychem and your numerous sins (missing the mark set by God’s holiness), tzorereiy tzadiyk you bind the righteous lokecheiy khofer and take bribes, ve’evyoniym and the poor basha’ar in the gate hitu you push aside. 13 Lachein Therefore, hamaskiyl the prudent person ba’eit in a time hahiy such as this yidom is silent, kiy eit ra’ah hiy because it’s a time of evil. 12 For I know your many rebellions and your numerous sins (missing the mark set by God’s holiness), you bind the righteous and take bribes, and the poor in the gate you push aside. 13 Therefore, the prudent person in a time such as this is silent, because it’s a time of evil. This is a further indictment against wicked governance which is predicated on rebellion and multiplied by the sins that come from rebellion. The prudent remnant among the people do not participate in the unjust rule of Israel’s cities and towns. They remain silent at this point because the majority have refused to listen to wise counsel. Thus, the wise recognise that the people are unteachable and withhold their pearls (metaphorical). The prophet of course has no such option, he is called by God to proclaim warning and pronounce the coming judgement. We should not therefore make false judgements between the witness of individual believers related to their unique callings in God. Some are tasked with proclamation, others with silence. The one who does as God instructs him is righteous regardless of the opinions of other believers. 14 Dirshu-tov Seek good ve’al-ra and not evil, lema’an so that tichyu you live; vihiy-chein YHVH (Mercy) Eloheiy-tzevaot and so that the Lord God Who goes warring itechem will be with you all, ka’asher amartem for that’s what you all say! 14 Seek good and not evil, so that you live; YHVH (Mercy) and so that the Lord God Who goes warring will be with you all, for that’s what you all say! In spite of all the wilful rebellion of Israel God continues to admonish her to seek good. We note that God defines good, and that to seek good is essentially synonymous with seeking God. This is an invitation to right relationship with God. To seek good is to seek the nature of God, whereas to seek evil is to seek the product of the created being who enacted (rebellion) the first idolatry (Satan). “So that you will live” is an expression of consequence. Those who seek good reap life. “and so that the Lord God Who goes warring itechem will be with you all, ka’asher amartem for that’s what you all say!” God is always with Israel. What is meant here is that God will be with the righteous as the Merciful Judge Who goes warring on their behalf. The tragedy in the text is the observation “for that’s what you say”. This indicates Israel’s lip service to YHVH, Whom they claim is with them and approving of their apostate behaviour. God is saying “Rather than claim that you have my favour while acting wickedly, why not act righteously and actually benefit from My manifest favour?” 15 Sinu-ra Hate evil, ve’ehevu tov and love good, vehatziygu and establish vasha’ar mishpat in the gate, justice! Ulay Maybe yechenan YHVH Eloheiy-tzevaot the Lord God Who goes warring will be gracious to she’eriyt the remnant of Yosef Joseph (Ephraim & Manasseh). 15 Hate evil, and love good, and establish in the gate, justice! Maybe YHVH the Lord God Who goes warring will be gracious to the remnant of Yosef Joseph (Ephraim & Manasseh). Hate evil, ve’ehevu tov and love good, vehatziygu and establish vasha’ar mishpat in the gate, justice! Here Israel’s king, her judges and governors, her religious leaders and secular authorities are offered a solution to the injustice at their gates: “Hate evil, and love good, be intentional about establishing justice according to My Torah (Instruction)”! In his letter to the Roman body of believers Rav Shaul (Paul the Apostle) makes a drash (comparative application) concerning dedication to the service of God in accordance with the just practice of love. As part of the drash Shaul quotes the prophet Amos, saying: “Let love be without hypocrisy. Hate that which is evil; cling to that which is good.” -Rav Shaul’s Letter to the Roman Ecclesia 12:9 “Maybe YHVH the Lord God Who goes warring will be gracious to the remnant of Yosef Joseph (Ephraim & Manasseh).” These words read as a hopeful petition by the prophet Amos on behalf of Israel (synonymous with Ephraim and Joseph). The prophet knows that Israel’s disciplining is firmly established and yet carrying the heart of Messiah Yeshua as Moses and Rav Shaul (Paul the Apostle) did [Ex. 32:32; Rom. 9:3], Amos nonetheless pleads grace. Of course God is continually offering grace, the outcome for the northern tribes has been made certain not by a lack of grace on God’s part but by the perpetual rebellion of the people. However, redemption lies ahead. Copyright 2022 Yaakov Brown Many have focused on the actions of Shimon and Levi in this account, however, the greater lesson here is one of holiness, that is, Israel’s need to be set apart unto God alone. Introduction:
Yaakov has only recently separated himself and his family from Esav in obedience to God’s instruction regarding the unique role that Israel is to have among the nations. Now, having only just returned to the Land of promise, he is faced with yet another threat to Israel’s distinctive identity in God. The threat of intermarriage with the idolatrous inhabitants of Shechem (See Gen 24; 27:46-28:9 for the lengths to which the Patriarchs will go to avoid intermarriage). As in the case of the many other events recorded early in Genesis, this story may well have acted as inspiration for the writing of later commandments (Exodus 23:27-33; Deut. 22:28-29; Deut. 7:1-5). Many have focused on the actions of Shimon and Levi in this account, however, the greater lesson here is one of holiness, that is, Israel’s need to be set apart unto God alone. With this in mind we are able to better navigate the great offense that is represented in the defiling of Dinah and the judgement that comes against the people of Shechem as a result of their prince’s sin. 34:1 And Dinah (Judgement) Bat Leah (Daughter of Leah [Weary]), which she bore unto Ya’akov (Follows after the heel), went out to see the Banot HaAretz (Daughters of the land). Given the lengths to which Yaakov has gone to keep his family separate (camped outside the city Gen. 33:18), it is at very least foolish for Dinah to compromise cultural etiquette by leaving the camp to engage with the daughters of the of the land (Specifically the provence of Shechem). Some of our Sages suggest that Dinah was enticed by the daughters of Shechem, however, there is nothing in the text to indicate this. The plain meaning of the text simply denotes an inquisitive teenager’s poorly thought out adventure, one that ends in tragedy and heart break for Dinah. One might ask, “Why was she not seen leaving and called back?” To which we can respond, “Her brothers were elsewhere herding the animals and Yaakov along with his wives could easily have been preoccupied at the time.” 2 And when Shechem (Back) Ben Chamor (Son of a He-ass) the Chivi (Aramaic: Serpentine or Hebrew: Hivite, villagers), Nasi HaAretz (Prince of the land) saw her, he took her, and lay with her, and violated her. The Midrash notes that the Hebrew Chivi, does not refer to Shechem being a Hivite because he is an Amorite (Gen. 48:22). It states therefore, that the word Chivi is a borrowed Aramaic word meaning Serpentine. Thus we read, “Shechem son of a He-ass, the serpentine prince of the land”. Some suggest that the last word of verse two simply refers to fornication (sexual relations outside of the marriage covenant). However, the combining of the terms, “took, lay, violated” denotes a violent act that can only be seen as rape. This act would have had far reaching consequences for Dinah given the stigma attached to women in this ancient culture, who were considered sexually defiled, unclean (2 Sam. 13:12-16). It is worth noting that these events must have taken place in or near the city of Shechem and in close proximity to the daughters of the land and yet no one came to Dinah’s aid. 3 And his nefesh (Core being) had devak (Clung to, overtook, pursued) Dinah Bat Ya’akov (Judgement the daughter of the one who follows after the heel), and he loved the na’arah (Young woman), and spoke to (implored) the lev (core being, soul, heart) of hanaarah (The Young Woman). 4 And Shechem spoke unto Chamor aviv (his father), saying, “Get me this yaldah (child) for an isha (wife).” In some sense the opening phrase could read, “With all his might he overtook Dinah”. The text is careful to show Dinah’s connection to Yaakov, thus making her rape and capture a defiling act against the household of Israel. Having taken Dinah without any attempt to arrange betrothal through proper channels, and having ruined any chance of her having future prospects for marriage, Shechem seems to have developed a genuine love for Dinah and with no respect for her feelings or her victimization, he begs her to reciprocate. Dinah is initially described as a young woman (na’arah), however this is qualified by the term that follows; yaldah (a female child). The Sages say that Dinah was 13 years of age when these events occurred. This only adds to the despicable nature of Shechem’s crime. 5 And Ya’akov heard that he (Shechem) had made his bat Dinah (Daughter Judgement) tameh (sexually unclean, defiled); now his banim (Sons) were with his mikneh (herds) in the sadeh (field); and Ya’akov held his peace until they were come. Yaakov had heard of Dinah’s defilement but the text infers that he had heard the information from a source other than Dinah herself, which is consistent with the latter verses explaining her residence in the house of Shechem; meaning that Shechem had, with the approval of his father Chamor, kept Dinah at his home in Shechem (city) from the time of the rape. It seems likely that while Yaakov may have wanted to rescue his daughter at once, he realised that the residents of Shechem outnumbered his retinue and that he must consider his response carefully before acting so as not to endanger Dinah further. Thus he, “held his peace”, waiting for his sons to return so that they could aid him in the recovery of their sister. 6 And Chamor avi Shechem (He-ass, father of Back) went out unto Ya’akov to speak with him. Having either intentionally or tacitly approved of his sons actions, Chamor, after ignoring all accepted cultural protocol for seeking a betrothal contract, goes out from the town of Shechem where Yaakov’s daughter Dinah is being held against her will, to speak with Yaakov and arrange a marriage and co-existence between their tribes. If this behaviour is vindictive of the culture in Shechem, it is proof that they are a people of dubious moral character at best. 7 And the Bnei Ya’akov (Sons of Jacob) came from the sadeh (field) when they heard it; and the anashim (men) were grieved (hurt, tortured within), and they were extremely furious, because he (Shechem) had brought nevalah (folly, disgrace, outrage) against Yisrael in lying with Bat Ya’akov (Daughter of Jacob); a thing that should not to be done. At the beginning of this account Dinah is called the daughter of Leah (Weary), that is, a daughter of vulnerability. Here however, she is called the daughter of Yaakov, who is the daughter of the disciple of HaShem, a man who has been given the name Israel and with it the Land. Shechem’s sin, as abhorrent as it is in regard to Dinah’s personal suffering, is considered by the sons of Israel to be a defiling of their father’s name and of Israel’s identity as a set apart people unto HaShem. Thus it is, “a thing that should not be done!” (An abomination). It is in understanding the spiritual implications of Shechem’s act that we are able to better understand the actions of Shimon and Levi in avenging their sister. 8 And Chamor spoke with them, saying, “The nefesh (Inner being) of beni (my son) Shechem longs for your bat (Daughter); now give her to him as a isha (Wife). 9 So intermarry with us, and give your banot (daughters) to us, and take benoteinu (our daughters) for yourselves. This request is offensive on many levels, however the greatest offense is against the lineage of God’s chosen people. The patriarchs have pursued marriage within their own ethnicity according to God’s instruction and Yaakov has imparted this tradition to his children. The Torah, speaking of, among others, the Amorites and Chivi, says: “Neither shall you make marriages with them; your daughter you shall not give unto his son, nor his daughter shall you take for your son. For they will turn away your son from following Me, that they may serve elohim acherim (other gods); so will the anger of Hashem be kindled against you, and destroy you suddenly.” –D’varim/Deut. 7:4-5 In light of God’s calling on Israel and the later instruction of the Torah, what Chamor is proposing stands in direct opposition to the will of HaShem. The Scripture shows that the primary reason for Israel’s need to avoid intermarriage is for her protection against idolatry. 10 Then you will dwell with us; and HaAretz (The land) shall be before you; dwell and trade in it, and take possession of it.” This is a deceptive proposal given that Chamor’s intention is not that Yaakov prosper but that he and the people of Shechem might prosper at Yaakov’s expense (v.23). 11 And Shechem said to her father (Yaakov) and to her achim (Brothers), “Let me find chen (grace) in your eyes, and whatever you require of me I will give. 12 Ask me for a great mohar (bride price, dowry) and mattan (gift), and I will pay according to what you demand of me; but give me the na’arah (Young woman) as isha (a wife).” Having defiled Dinah Shechem now pretends honour by offering a bride price (mohar), something that should have been done before he approached her to have sex with her. 13 And the Bnei Ya’akov (the sons of Jacob) answered Shechem and Chamor aviv (his father) with mirmar (cunning) when they spoke because he had made Dinah their achot (sister) tameh (Unclean, defiled); The sons of Yaakov had arrived at the camp at the same time as Chamor and Shechem but they had time after hearing of the atrocity to formulate a plan of retaliation while the travelled back to the camp. They don’t lose their cool but devise a ruse that will gain them the time they need to rescue their sister and redeem their father’s honour. The emphasis again on the Hebrew tameh (defiled, unclean) juxtaposes the heinousness of the crime against the cunning of the response. 14 And they said to them, “We cannot do this thing, to give achoteinu (our sister) to ish (a man) that is arelah (uncircumcised); for that would be a cherpah (reproach, disgrace) to us; 15 But in this will we consent to you: If you will become like us, that every zachar (male) of you be circumcised; 16 Then will we give benoteinu (our daughters) to you, and we will take your banot (daughters) to us, and we will dwell among you, and we will become as Am Echad (One People). 17 But if you will not pay heed to us, to become circumcised; then we’ll take biteinu (our daughter), and we will go. The brothers of Dinah clearly had no intention of honouring their proposed arrangement. They were preparing for retribution and needed a way to make their enemy vulnerable because without an advantage they would have been outnumbered and unable to rescue Dinah. It is difficult to pass judgement on their deception because it is merely being used as a ploy in order to facilitate the righteous action of rescuing their sister from wicked men. Notice that the brothers of Dinah call her their daughter. This is to emphasize her very young age and identify her as a vulnerable and precious member of the family of Yaakov. 18 And their words pleased Chamor, and Shechem Ben Chamor (Son of Chamor). 19 And the na’ar (Young man) agreed to do the thing, because he had delight in Bat Ya’akov (The daughter of Jacob); and he was the most respected member kol Bait Aviv (of all his father’s house). The title, “Most respected member of all his father’s house” infers Shechem’s rule over the people and his influence upon their daily practices. 20 And Chamor and Shechem bno came unto the Sha’ar of their city, and they spoke with the anashim (men) of their city, saying, As I have alluded to in previous articles, the city gate is the location of all legal agreements and official city wide declarations and proposals in the ancient East. 21 “These anashim (men) are shlemim (peaceable) with us; therefore let them settle in HaAretz (The land), and let them trade for HaAretz (The land), hinei (behold, wow, at once), it is plenty of room for them; let us take their banot (daughters) to us as nashim (wives), and let us give them benoteinu (our daughters). 22 Only in order for these anashim (men) to consent to dwell with us, as Am Echad (One people), every zachar (male) among us must be circumcised, just as they are nimolim (ones being circumcised). 23 Shall not their mikneh (herds) and their property and every behemah (beast) of theirs be ours? Only let us consent to them, and they will settle among us.” It is verse 23 that reveals Chamor and Shechem’s true motivations. In fact, it is possible that Shechem’s raping of Dinah was part of a larger plan to gain wealth through intermarriage with Yaakov. 24 And to Chamor and to Shechem bno (his son) paid heed all those that went out of the Sha’ar (gate) of his city; and every zachar (male) was circumcised, all that went out of the Sha’ar (gate) of his city. This verse is strategically important because it confirms that all the men of the town and surrounding province of Shechem submitted themselves to the procedure. Thus incapacitating the province’s entire force of fighting men 25 And it came to pass on Yom HaShlishi (the third day), when they were in pain, that two of the Bnei Ya’akov (sons of Jacob), Shimon (hears: Listens to God) and Levi (joined to: Priesthood), achei Dinah (brothers of), took each ish (man) his cherev (sword, long knife), and came upon the Ir (city) betach (with trust, boldly, confidently), and they slaughtered kol zachar (all the males). The third day following an adult circumcision is said to be the most painful day of recovery, thus Shimon and Levi planned their attack to maximize the number of potential casualties. In fact, they killed every male in the town of Shechem. It seems that the other sons of Yaakov were either unwilling to kill the men of Shechem, or simply less zealous in retribution and lagging behind. They do however, appear later in order to plunder the city. Shimon is Leah’s third born and Levi her sixth child and the child closest in age to Dinah. It seems that these two brothers of Dinah must have had a close relationship with her and are therefore, fiercely protective of her. Their anger is later criticized by Yaakov but he does not question their reasons or their love for Dinah and the household of Israel. 26 And they slaughtered Chamor and Shechem bno (his son) with the edge of the cherev (sword), and took Dinah from the Bait Shechem (House of) and left. Dinah, like a modern sex trafficked slave, has been kept in Shechem’s own house this entire time. 27 The Bnei Ya’akov came upon the chalalim (dead ones, slain ones), and plundered the Ir (city), because they had made their achot (sister) tameh (defiled, violated, unclean). The remaining sons of Yaakov, though not directly involved in the slaying of the men of Shechem, none the less show tacit approval, and with the defilement of their sister in mind they plunder the entire city. 28 They seized their tzon (sheep), and their bakar (oxen), and their chamorim (asses), and that which was in the Ir (city), and that which was in the sadeh (field), 29 And all their wealth, and all their little ones, and their nashim (wives, women) they carried off and plundered even all that was in the bayit (house). Chamor and Shechem had planned to become rich off of Yaakov, instead, Yaakov grows rich as a consequence of Shechem’s sin. Bayit (House) is singular and denotes a counter point to Shechem’s imprisoning of Dinah in his Bayit. The Bayit, once a place where he trapped the woman whom he thought would bring him joy and riches, is now gutted of all its wealth over his dead body. 30 And Ya’akov said to Shimon and Levi, “You have brought trouble on me to make me a stench among the inhabitants of HaAretz (The land) among the Kena’ani and the Perizzi; and I being few in mispar (number), they shall gather themselves together against me, and attack me; and I shall be destroyed, I and my bayit (household).” Notice that at least at this juncture, Yaakov does not say that Shimon and Levi have acted unjustly, nor does he accuse them of wrong doing (although, on his death bed he does curse the anger of Shimon and Levi and condemns the brothers for being excessive in their zeal Gen. 49:5-7). At this point Yaakov seems less concerned with the retribution carried out on his daughter’s behalf and more concerned with the resulting effect it might have with regard to the tribes who inhabit the land around about him. “Shimon and Levi are achim (brothers); kelei chamas (instruments of violence) are their swords. O my nefesh, enter not you into their sod (secret, council); unto their kehal (assembly), may my kavod (glory), not be united with them; for in their anger they slaughtered ish (a man), and in their ratzon (self-will) they uprooted an ox. Arur (cursed) be their anger, for it was fierce; and their wrath, for it was cruel; I will dispense them in Ya’akov, and scatter them in Yisrael.” –Genesis 49:5-7 Note that it is note Shimon or Levi who are cursed but their anger and their wrath. “Human anger does not produce the righteousness that God requires.” –Yaakov 1:20 31 And they said, “Should he deal with achoteinu (our sister) like with zonah (prostitute)?” This is of course a rhetorical question. It goes unanswered because it need not be answered. No man should defile a woman in this way. The man who does will be judged (Dinah) and hearing God (Shimon) the Priest (Levi: joined) of HaShem will join in the task of punishing him. © Yaakov Brown |
Yaakov BrownFounder of the Beth Melekh International Messiah Following Jewish Community, Archives
February 2024
|