Remembering Who We Are

After every terror attack in Israel, we have become used to seeing Palestinians taking to the streets to celebrate the killing of Jews — including children — in terrorists attacks. At such times, it is important for us to remember who we are.

While these people, who celebrate murder have lost all dignity and lowered themselves to a level of unprecedented cruelty in their enjoyment of such acts, the Jewish people should be reminded that they are the children of Avraham, Yitshak, and Yaakov. Our patriarchs would not, in their wildest imagination, contemplate such acts of hatred, not even out of revenge, whatever the circumstances, let alone bring them to fruition.

This attitude however does not come easily to us. The need for revenge after experiencing a great injustice is very understandable. In the heat of the moment, people easily lose their minds and take to the streets to carry out acts of rampant destruction. They often forget who they are fighting and cause heavy losses to the innocent. While this is understandable, it is wrong.

The violation of Dina

When Dina, the daughter of Yaakov was kidnapped and violated by Schechem, son of Hamor, the “prince of the land”, her brothers were most grieved and “fired deeply with indignation,” for Shechem had done “a disgraceful deed to Israel”.^[1] They immediately realized that if Dina had not been a Hebrew girl, Schechem would not have dared to perform such an act. He would have known that no other neighboring nation would let him get away with it. Believing however that Hebrews are merciful people, with no interest in a real fight, he took the chance and violated Dina, thinking that he would be able to use a “diplomatic clause” to get the Jews not only to accept what happened but even to agree on an official marriage.

When Dina’s brothers indicated that they would be prepared to go along with such a marriage, under the condition that all the men of his city circumcise themselves, Shechem’s joy was boundless. Immediately he forced his countrymen to undergo circumcision, promising them that it would be to their financial advantage. Above all, it would end the unique identity of the first Jews and assimilation would slowly disintegrate them.

He was badly mistaken. In no way were the brothers prepared to make any kind of deal with Schechem. Realizing very well what they were up against, and with what kind of mentality they had to deal with, they planned to kill Schechem and his father. With guile they caused him to believe that they would agree to his suggestion to become partners with him and his people. Because all the men were weak after their circumcision, there was no danger that the brothers would be attacked while trying to kill Schechem and his father.

This was the plan. But two of the brothers, Shimon and Levy, without the knowledge of their father or brothers, decided on a much larger operation. Not only did they kill Schechem and Hamor, but all the other men as well. Consequently they took the women and children captive and brought Dina home.

Upon arriving home and informing their father Yaakov of what they had done, they expected a compliment for their handling of the situation. Yaakov, however, had a very different response. He accused them of having created a Hilul Hashem, a desecration of God’s name, and told them that he anticipated a war between him and the other tribal groups living in the country. The brothers responded with shock: “Shall our sister then be treated as a harlot?”^[2]

To this Yaakov did not respond, and nothing more is mentioned about the incident. While this may suggest that Yaakov may have, after all, approved of the attack, it becomes abundantly clear that this is far from true.

Yaakov’s mixed blessing

On his deathbed, as he blessing his children, Yaakov does not mince words. He tells Shimon and Levi what he really thinks of what they did: “Shimon and Levi are brothers, but are (also) instruments of violence . . . for in their wrath they murdered men . . . . Cursed be their anger . . . .”^[3] He indicates that Shimon and Levi should be allotted such a position in the nation whereby political and military powers of decision would never lie in their hands.^[4] There was no justification for what they did. It may be that Yaakov fully sanctioned the attack on Schechem himself. But even if this is so, there could be no justification for the murder of the other men.

This is no doubt something of a surprise. Were all these men not guilty by abstention? After all, they did not protest against the deed of Schechem, and seemed to have approved of his actions. Why not kill them as well? Yaakov seems to anticipate the Halacha that as long as people do not pose an immediate threat, one is not allowed to kill them. There must be clear indications that they are planning to kill you. (One may, however, put them in jail or take other strong preventive actions.)

But a careful look at Yaakov’s last words, reading between the lines, reveals something more. Not only does he strongly condemn his two sons, he also praises them for their strong spirit, their always being conscious of their own worth and their nation’s pride and power.

This strength needs to enter into every sphere of the nation and become the backbone of the ideal Jewish society. Nowhere is there an illusion that Yaakov was a pacifist who suggested surrender.

Yaakov’s point is that it is the security of the nation which needs to be at the center of the fight. It is the enemy which needs to be punished, not those who are innocent. A forceful attack on the enemy may sometimes involve the innocent, and little can be done about it, except try to prevent it, but neither can it prevent one from attacking the enemy.

The necessary fear of killing

There is, however, another most important point which even Shimon and Levy understood. There is no rejoicing in the destruction of the enemy.No dancing in the streets, no celebration or use of fireworks.^[5] There is the sober understanding that killing is terrible. Even when it needs to be done in self-defense or in pursuit of justice, it remains an act which people should hate. Golda Meir made a most important observation when she said that Jews will perhaps one day forgive their enemies for killing Israeli soldiers but definitely not for forcing our soldiers to kill.

When Yaakov, in an earlier moment in his life, confronted his brother Esav and his army of 400 men, the Torah informs us that he “feared very much”.^[6] Rashi comments that he was not only afraid of being killed but also afraid that he may have to kill. What is worse than having to take the life of another human being, even when he is your enemy, and even when he deserves to die?

When in the old days, the Court of Israel was obligated to take the life of an individual according to the law of the Torah, the sages did not thank God for the opportunity of performing a mitzvah. They did not dance around his tombstone and sing songs of praise. Instead, they fasted.^[7]

And that is the difference between us and those who celebrate in Ramallah.

Questions to Ponder from the DCA Think Tank

In the story of Yaakov’s family prior to this incident, what basis would the Hivites have for thinking, “Hebrews are merciful people, with no interest in a real fight?” What other explanation might there be for Hamor wanton disregard of Dina’s honor?

The author implies that all the men of Schechem were guilty of a serious, although not capital crime, because they did not protest against the abduction and rape of Dina. Is it a reasonable assumption that they indeed knew what was happening? If yes, to what extent are we responsible for the crimes of our neighbors?

Perhaps Yaakov’s fears were well placed. Even given that Hamor and all the men of Schechem were guilty, was falsely agreeing to a compromise an appropriate way to adjudicate the matter? If there were no agreed court or mediation system in place, wouldn’t it be more effective, in the long-term, to demand a fair fight rather than acting stealthily?

^[1].    Bereshit 34:7

^[2].    Bereshit 34:31.

^[3].    Bereshit 49: 5-7.

^[4].    See the commentary of Rabbi S. R. Hirsch on Yaakov’s mixed blessing of Shimon and Levy.

^[5].    The only real exception where Jews celebrated their victory over their enemies was at the Red Sea. It is interesting to note that the Jewish tradition was somehow reluctant to sing the song of Moshe at the time. While God permitted the Jews to celebrate, he forbade the angels to join in: “The work of My hand is being drowned in the sea, and you chant songs?” (Megillah 10a) It for this reason that only half the official thanksgiving prayers (Hallel) are sung on Pesach night and this is the basis for the custom of spilling some of the wine from the cup during this night. It seems as though at that moment in time Jews were still in need of some kind of celebration. The angels, on the other hand, had not gone through the hell of slavery and were therefore forcefully silenced.

^[6].    See Rashi on Bereshit 32:8.

^[7].    Mishna Sanhedrin 5:5, and in Talmud Bavli Sanhedrin 40a