(א) וַתֵּצֵא דִינָה בַּת לֵאָה (בראשית לד, א), (יחזקאל טז, מד): הִנֵּה כָּל הַמּשֵׁל עָלַיִךְ יִמְשֹׁל לֵאמֹר כְּאִמָּה בִּתָּהּ, יוֹסֵי מְעוֹנָאָה תִּרְגֵּם בִּכְנִישָׁתְהוֹן דִּמְעוֹנָא, (הושע ה, א): שִׁמְעוּ זֹאת הַכֹּהֲנִים וְהַקְשִׁיבוּ בֵּית יִשְׂרָאֵל וּבֵית הַמֶּלֶךְ הַאֲזִינוּ, אָמַר עָתִיד הַקָּדוֹשׁ בָּרוּךְ הוּא לִטֹּל אֶת הַכֹּהֲנִים וּלְהַעֲמִידָן בַּדִּין וְלֵאמֹר לָהֶם לָמָּה לֹא יְגַעְתֶּם בַּתּוֹרָה, לֹא הֱיִיתֶם נֶהֱנִים מֵאַרְבַּע וְעֶשְׂרִים מַתְּנוֹת כְּהֻנָּה, וְאִינוּן אָמְרִין לֵיהּ לָא יָהֲבִין לָן כְּלוּם. וְהַקְשִׁיבוּ בֵּית יִשְׂרָאֵל, לָמָּה לֹא הֱיִיתֶם נוֹתְנִים לַכֹּהֲנִים אַרְבַּע וְעֶשְׂרִים מַתְּנוֹת כְּהֻנָּה שֶׁכָּתַבְתִּי לָכֶם בַּתּוֹרָה, וְאִינוּן אָמְרִין לֵיהּ עַל אִלֵּין דְּבֵי נְשִׂיאָה דַּהֲווֹ נָסְבִין כּוֹלָּא. בֵּית הַמֶּלֶךְ הַאֲזִינוּ כִּי לָכֶם הַמִּשְׁפָּט, שֶׁלָּכֶם הָיָה, (דברים יח, ג): וְזֶה יִהְיֶה מִשְׁפַּט הַכֹּהֲנִים, לְפִיכָךְ לָכֶם וַעֲלֵיכֶם מִדַּת הַדִּין נֶהְפָּכֶת. שָׁמַע רַבִּי וְכָעַס, בְּפַתֵּי רַמְשָׁא סְלֵיק רֵישׁ לָקִישׁ שָׁאֵיל שְׁלָמֵיהּ דְּרַבִּי וּפַיְּסֵי עֲלוֹהִי דְּיוֹסֵי מְעוֹנָאָה, אָמַר לוֹ רַבִּי, צְרִיכִין אָנוּ לְהַחֲזִיק טוֹבָה לְאֻמּוֹת הָעוֹלָם, שֶׁהֵן מַכְנִיסִין מוּמָסִין לְבָתֵּי טְרַטְיָאוֹת וּלְבָתֵּי קַרְקְסָאוֹת שֶׁלָּהֶן וּמְשַׂחֲקִין בָּהֶם כְּדֵי שֶׁלֹא יִהְיוּ מְשִׂיחִין אֵלּוּ עִם אֵלּוּ וְיָבוֹאוּ לִידֵי קְטָטָה בְּטֵלָה, יוֹסֵי מְעוֹנָאָה אָמַר מִלָּה דְּאוֹרָיְיתָא וְאַקְפַּדְתְּ עֲלוֹהִי, אָמַר לוֹ וְיוֹדֵעַ הוּא בְּדִבְרֵי תוֹרָה כְּלוּם, אָמַר לוֹ הֵן. אֲמַר לֵיהּ וְאוּלְפַן קַבֵּיל, אֲמַר לֵיהּ אֵין. וְאִי שָׁאֵלְנָא לֵיהּ מְגִיִּיב, אֲמַר לֵיהּ אֵין, אִם כֵּן יִסַּק לְהָכָא, וּסְלֵיק לְגַבֵּיהּ, אֲמַר לֵיהּ מַהוּ דִּכְתִיב: הִנֵּה כָּל הַמּשֵׁל עָלַיִךָ יִמְשֹׁל לֵאמֹר כְּאִמָּה בִּתָּהּ. אֲמַר לֵיהּ כַּבַּת כֵּן אִמָּהּ, כַּדּוֹר כֵּן נָשִׂיא, כַּמִּזְבֵּחַ כֵּן כֹּהֲנָיו. הָכָא אָמְרֵי לְפוּם גִּנְּתָא גַּנָּנָא. אָמַר לוֹ רֵישׁ לָקִישׁ עַד כַּדּוּן לָא חֲסֵלִית מִן מְפַיְּסֵיהּ עַל הָדָא וְאַתָּה מַיְיתֵי לָן אוֹחֲרִי, עִקָּרוֹ שֶׁל דָּבָר הִנֵּה כָּל הַמּשֵׁל מַהוּ, אֲמַר לֵיהּ לֵית תּוֹרְתָא עֲנִישָׁא עַד דִּבְרַתָּהּ בְּעִיטָא, לֵית אִתְּתָא זָנְיָא עַד דִּבְרַתָּהּ זָנְיָא. אָמְרוּ לֵיהּ אִם כֵּן לֵאָה אִמֵּנוּ זוֹנָה הָיְתָה, אָמַר לָהֶם (בראשית ל, טז): וַתֵּצֵא לִקְרָאתוֹ וגו', יָצָאת מְקֻשֶּׁטֶת כְּזוֹנָה, לְפִיכָךְ וַתֵּצֵא דִינָה בַּת לֵאָה.
(1) Dinah the daughter of Leah went out (Genesis 34,1) Why, everyone who uses proverbs applies to you the proverb “Like mother, like daughter.” (Ezekiel 16,44) Yosi from Me‘ona was giving Targum (translating in exegetical fashion) in Shul in Me‘ona the verse, (Hosea 5,1) “Hear this, O priests, Attend, O House of Israel, And give ear, O royal house…” He said, “In the future G-d will take the Cohanim and make them stand trial, saying to them ‘Why didn’t you put effort into learning Torah? Didn’t you have the 24 Priestly gifts?’ and the Cohanim responded, ‘They [Bnei Yisrael] didn’t give us anything.’ So Hashem says “‘Attend, O House of Israel,’ why didn’t you give the Cohanim their 24 gifts that are written in the Torah?” and Bnei Yisrael replied, “Because the taxes of Nasi already took it all.” So G-d turns to the house of the king, “‘And give ear, O royal house For right conduct is your responsibility’ it’s yours! [make sure that] ‘This then shall be the priests’ due from the people:’ (Devarim 18,3)therefore the [G-d’s] trait of judgment will befall you and your house! Rabbi Yehuda HaNasi heard this, was incensed, and left. Then Reish Lakish said to Rabbi Yehuda to appease him after the Yosi Me’ona incident, “Rebbe, we need to thank the nations of the world for bringing mimes into their theaters and circuses and performing before them, so they don’t come to talk to each and get into meaningless fights, Yosi Me’ona said a word of Torah and you’re so bothered by it?!? [Reish Lakish] continues, “Do you think he knows Torah?” Rabbi Yehuda, “Yes.” Reish Lakish, “Has he been taught and learned something?” Rabbi Yehuda, “Yes” Reish Lakish, “If we ask him something would he be able to answer? Rabbi Yehuda, “Yes.” Reish Lakish, “If so, let’s leave here and go see him.” [Reish Lakish] asks [Yosi from Me‘ona], “What is meant by the verse ‘Why, everyone who uses proverbs applies to you the proverb “Like mother, like daughter.”’ Yosi replies, "Like the daughter so too is the mother, the generation is like its Nasi, the altar is like its Cohanim. Around here we say like the garden so is the gardener." Reish Lakish said to him, “You still haven’t apologized for the first comment and you insult him again?” So what about the main point of ‘all who rule over you?’” Yosi said, “There is no cow that gores until its daughter is a kicker, no daughter prostitutes herself unless her mother has. Reish Lakish and Rabbi Yehuda, “Are you calling Leah our Matriarch a prostitute?!?” Yosi replied to them, “‘Leah went out to meet him [Yaakov]…’ and Leah went out dressed like a prostitute, therefor Dinah also went out dressed like a prostitute.”
רַבִּי בֶּרֶכְיָה בְּשֵׁם רַבִּי לֵוִי אָמַר לְאֶחָד שֶׁהָיָה בְּיָדוֹ לִיטְרָא אַחַת שֶׁל בָּשָׂר וְכֵיוָן שֶׁגִּלָּה אוֹתָהּ יָרַד הָעוֹף וַחֲטָפָהּ מִמֶּנּוּ, כָּךְ (בראשית לד, א): וַתֵּצֵא דִינָה בַּת לֵאָה, מִיָּד (בראשית לד, ב): וַיַּרְא אֹתָהּ שְׁכֶם בֶּן חֲמוֹר. רַבִּי שְׁמוּאֵל בַּר נַחְמָן אָמַר שֶׁגִּלָּה בָּהּ דְּרוֹעָהּ. וַיִּשְׁכַּב אֹתָהּ וַיְעַנֶּהָ, (בראשית לד, ב): וַיִּשְׁכַּב אֹתָהּ, כְּדַרְכָּהּ. וַיְעַנֶּהָ, שֶׁלֹא כְּדַרְכָּה.
Rabbi Berekiah said in Rabbi Levi's name "This [the rape of Dinah] may be compared to one who was holding a pound of meat in his hand and as soon as he exposed it a bird swooped down and snatched it away. Similarly, "And Dinah the daughter of Leah went out". Rabbi Shmuel ben Nachman said "Her arm became exposed".
The Silence of Dinah and Other Rape Victims
Eleven children cross the river? But Jacob already at this point has 12 children. What about Dinah, his daughter? What happened to her? Rashi, quoting a midrash, explains: “He placed her in a chest and locked her in.” While many commentaries understand that by locking Dinah in a box Jacob intends to protect her from marrying his brother Esau, we know the truth of the story. Hiding Dinah — locking her up — is a powerful image about silencing women. And that silence echoes loudly through the rest of the Torah .
What happens next? Dinah gets an ultimate act of silencing: The commentaries understand Dinah’s rape as Jacob’s punishment for withholding her from Esau. Dinah’s rape is Jacob’s punishment? What about Dinah? What has she done? How does she feel? Out text is silent. We only know what her brothers and father think: that she has been defiled (34:5-7), that she must not be treated as a whore (34:31). No one in the Torah or the midrashic accounts asks her what she wants, what she needs, or how she can be comforted.
Her silence is loud enough to reverberate through the generations. We hear it in the reports of other fathers who perceive their daughter’s rape as their dishonor, their punishment.
Dinah Answers: “[...] from the moment of my birth, I was fated to remain silent. When I was born, my name, unlike my brothers’, was announced without interpretation. When I was raped, my cries went unrecorded. When my brothers negotiated with Hamor for my hand, my wishes were not considered. And when my father, Jacob, bestowed his blessings upon his children, I received none. That was why I visited the Canaanite women. Utterly invisible at home, I craved attention and went out looking for it. Only too late did I learn that neglect is not the only injury a woman can suffer.”
Ellen Frankel, The Five Books of Miriam