It is hard to think of a more disturbing passage in the Torah than the rape of Dinah and the bloodbath that follows as described in Genesis 34. It seems that there are no ‘winners’ in this story. All the characters are either violated or guilty of violation and murder. While various commentators shine a light on this or that part of the text, a satisfying explanation that brings holistic ‘meaning’ to the story eludes us. Humble and helpless before the mystery of God’s sacred word, let us bravely enter the story of Genesis 34.
Dinah, Jacob’s only daughter, never speaks in the Bible. Yet her brief and tragic appearance in the story of Jacob’s family cannot be ignored. If nothing else, perhaps the story calls for honest acknowledgement of the human dysfunction and contradictions to be found even amidst good and blessed families, societies and religions. We will make no attempt to solve the ethical dilemmas raised here. Rather, we will familiarise ourselves with the story itself (many Christians are unaware that Jacob even had a daughter) and some of the observations found in traditional Jewish commentary. For instance:
Dinah “went out” to visit the local women (v.1). Although she appears free to travel independently, her safety is not assured. Some traditional opinions have judged Dinah unfavourably for setting out on an unchaperoned journey!
Shechem’s crime is described (v.7) using the powerful Hebrew term nevalah, i.e., an offence of such magnitude that it threatens to destroy Israelite society.
The revenge planned by Jacob’s sons is marked by deceit. Jacob—whose own life has been marked by deceit—is silent (v.5) and passive in the face of this plan.
The story ends abruptly (30-31) with no clear positive result; no one is blessed, no gain is recorded.
Share your own observations after a careful reading of the text.
Nehama Leibowitz, one of the great Torah teachers of the 20th century in Israel, draws our attention to the subtle contradictions between the way Shechem and Hamor address Jacob and how they address their own townspeople. E.g.:
“Get me this girl as a wife” (v.4) | “My son longs for your daughter” (v.8)
“Give your daughters to us” (v.9) | “we will take their daughters to ourselves as wives” (v.21)
Continue to compare verses 9-10 with 21-23. Note especially what is said to the people of Shechem but not said to Jacob: “Their cattle and substance and all their beasts shall be ours...” (v.23). It seems that deception is being played out by both parties to the negotiation.
But where is Dinah in this story? And where is God?
Continue to prayerfully, sensitively explore this Torah text, sharing your insights and questions with your havrutah partner (your partner in Torah discussions). •
Reflection
Who are the ‘Dinahs’ of our twenty-first century? What ‘Shechem events’ are part of our world today? What further thoughts, questions, insights arose as you reflected on this Torah passage?
In the midrash
Although the Torah does not tell us what happened to Dinah ultimately, Jewish storytelling traditions that accompany the Torah do. One tradition [see Bereshit Rabbah] suggests that Dinah was reluctant to leave Shechem’s house (“Where shall I carry my shame?”) and did so only after her brother Simeon agreed to marry her. Accordingly, the unnamed Canaanite woman who bears Simeon a son (Gen. 46:10), is thought to be Dinah, described as a ‘Canaanite’ because of her intimacy with Shechem.
A meaning given to Dinah's name is "judgement that gives rise to justice". What further thoughts does this evoke?
Bibliography: Eskenazi & Weiss, eds., The Torah: A Woman’s Commentary (New York, 2008); Freedman (trans.), Midrash Rabbah: Genesis (New York, 1983); Leibowitz, New Studies in Bereshit (New York, 1994); Sarna, ed., The JPS Torah Commentary (Philadelphia, 1989). Scripture: NJPS.
© Teresa Pirola, 2013. lightoftorah.net
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Light of Torah is a grassroots ministry based in the Catholic community in Australia, encouraging Christians to reflect on the Hebrew Scriptures with the help of insights from Jewish tradition. More... The reflection above refers to Parashat Vayishlach (Genesis 32:4 - 36:43), the Torah portion read on this Sabbath in the Jewish liturgical cycle. Shabbat shalom!
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