Shechem

Places

Shechem, a Canaanite town located north of Jerusalem, is first mentioned in Genesis when Abraham offered a sacrifice and built an altar there. However, it is perhaps most infamously known as the place where Jacob’s daughter, Dinah, was tragically raped.

Notable Sources

All Sources

The Deceit of Jacob's Sons

TANAKH

The story of Shechem and Dinah in Genesis reveals the moral dilemmas Jacob's sons faced after their sister's defilement. Genesis 34:13 describes how Jacob's sons cunningly addressed Shechem and his father Hamor in response to Shechem's act of defiling Dinah. This narrative underscores the tension between justice and revenge, also explaining that the city of Shechem was named after the person involved in the incident.

Jacob’s sons answered Shechem and his father Hamor—speaking with guile because he had defiled their sister Dinah—

Genesis 34:13

The Ethics of Shechem

HALAKHAH

The actions of Shimon and Levi toward Shechem in the biblical story of Dinah raise complex questions about collective punishment and moral responsibility. Rabbi Chaim Jachter's analysis in Gray Matter explores the halachic debate between Ramban and Rambam, providing a nuanced perspective on the justification of their actions.

The Ramban (commentary to Bereishit 34:13 and 49:5-6) strongly disagrees with the Rambam’s opinion. While he believes that Shimon and Levi were justified in killing Shechem and Chamor, he argues that the killing of the other males of Shechem was entirely unjustified. The Ramban presents two basic arguments for his position. Firstly, the residents of Shechem did nothing wrong to Yaakov’s family. The Ramban asserts that the residents of an area do not deserve death for failure to control the evil actions of their leader…

Gray Matter III, Israel, Halachic Perspectives on Civilian Casualties 10

The Turmoil in Shechem

SECOND TEMPLE

The tyrannical rule of Abimelech in Shechem, marked by fratricide and political chaos, offers a gripping narrative of power struggles and social upheaval. Josephus' account in 'The Antiquities of the Jews' provides a detailed historical perspective on the period of the Judges, a pivotal era in Jewish history.

That The Judges Who Succeeded Gideon Made War With The Adjoining Nations For A Long Time.
1. Now Gideon had seventy sons that were legitimate, for he had many wives; but he had also one that was spurious, by his concubine Drumah, whose name was Abimelech, who, after his father's death, retired to Shechem to his mother's relations, for they were of that place: and when he had got money of such of them as were eminent for many instances of injustice, he came with them to his father's house, and slew all his brethren, except Jotham…

The Antiquities of the Jews 5:7:1

Moral Decay in Shechem

COMMENTARY

The moral decay in Shechem was so severe that acts of violence and rape were commonplace and socially accepted. Rabbi Ovadiah Sforno, a 16th-century Italian commentator, draws a parallel between the behavior in Shechem and the moral corruption described in Genesis 6:2, which led to the deluge.

העיר אשר טמאו, unless according to the mores of Shechem (city) such behaviour was no longer considered despicable, Schechem would not have done what he did. He felt sure he could get away with it, as his townspeople would not object. However raping virgins was commonplace in Shechem already. They behaved in the manner described in Genesis 6,2 “they took women for themselves from wherever they chose.” [the punishment for this type of violence had been the deluge. Ed.]

Sforno on Genesis 34:27:1

The Harsh Actions in Shechem

KABBALAH

The actions of Simeon and Levi in Shechem were not just limited to killing the males but extended to taking women, children, and valuable possessions. The Zohar, a central text of Jewish mysticism, provides a detailed and esoteric account of these events, offering a deeper understanding of their significance.

Observe the great piety of Reuben. He knew well the ruthlessness of Simeon and Levi when acting and planning in conjunction, as witnessed by their treatment of Shechem, where they not only slew all the males, but took all their little ones and their wives, all their silver and gold, all their cattle and precious vessels, and everything else they found in the city, and even everything which was in the field, as we read: “and that which was in the city and that which was in the field they took” (Gen. 34, 28).

Zohar, Vayeshev 13:134

The Rise and Fall of Shechem

COMMENTARY

Archaeological findings at Tel Balatah suggest that Shechem reached its peak during the Middle Bronze period and experienced a significant interruption in building activities, possibly due to the biblical account of Simeon and Levi's actions. This text delves into the archaeological discoveries at Tel Balatah, identified with ancient Shechem, and their implications for understanding the biblical narrative.

Tel Balatah has been excavated sporadically throughout the last century. Scant Chalcolithic and Early Bronze-era potteries were uncovered, but discoveries from the Middle Bronze period (corresponding to the patriarchal period in biblical chronology) revealed that that was when the city really came into its own. A fortification wall, gates, earthen rampart fortifications, and a temple complex dating to between the nineteenth and seventeenth centuries Bce were excavated. Egyptian inscriptions and execration texts from this period mention Shechem by name…

Tribal Lands, Chapter 4; Levi 69

Strategic Threats in Shechem

COMMENTARY

Dinah's brothers used a strategic threat to provoke a quick decision from Chamor and Shechem. Rabbi Chaim ibn Attar’s 18th-century commentary, Or HaChaim, provides a deep analysis of the brothers' intentions and actions.

The brothers also intended to speed up a decision by Chamor and Shechem personally when they held out the prospect of "we will take our daughter and leave." Perhaps Chamor thought that as soon as Dinah would be removed from the region the brothers would prepare to take their revenge.

Or HaChaim on Genesis 34:17:2

Dinah in the City of Shechem

COMMENTARY

Dinah's experience in Shechem marks her first significant social interaction in an urban setting, transitioning from her nomadic lifestyle. Rabbi Adin Steinsaltz's modern translation and commentary on Genesis 34 provides a clear and engaging exploration of Dinah's story and its implications.

Since Jacob and his family were residing near the city of Shekhem, Dina, the young daughter of Leah, whom she bore to Jacob, went out to see the daughters of the land. Having lived until that point mostly as a nomad in the desert, Dina became acquainted for the first time with an urban environment, and she socialized with the local girls.

Steinsaltz on Genesis 34:1

The Coronation at Shechem

TANAKH

Shechem was the politically significant site where Rehoboam was acclaimed as king by all Israel. The Book of Kings I recounts the events leading to Rehoboam's journey to Shechem and the subsequent political implications.

Rehoboam went to Shechem, for all Israel had come to Shechem to acclaim him as king.

I Kings 12:1

Covenant at Shechem

TANAKH

Joshua established a covenant and set a fixed rule for the people at Shechem, marking a pivotal moment in Israelite history. The Book of Joshua recounts the transition of leadership from Moses to Joshua and the establishment of the Israelites in their homeland.

On that day at Shechem, Joshua made a covenant for the people and he made a fixed rule for them.

Joshua 24:25

The Pursuit of a Willing Bride

COMMENTARY

Shechem and Chamor sought Dinah's willing consent to marriage, emphasizing their desire for a willing bride. Rabbi Jacob ben Asher, in his medieval commentary, explores the cultural and emotional nuances of the negotiations following Dinah's abduction.

הרבו עלי מאד מוהר ומתן, “demand of me much dowry, etc.” All these conciliatory offers were designed to have Yaakov’s family agree to Dinah being married to Shechem of her own free will, seeing she was already captive in the house of Shechem, and Shechem and Chamor had no reason to fear that she would be kidnapped. They only wanted a willing bride instead of an unwilling one. This is also the reason why the Torah reports that Shechem “talked to the heart of the girl.” (verse 3)

Tur HaArokh, Genesis 34:12:1

The Significance of Shechem

TALMUD

Shechem holds a unique geographical and ceremonial significance in Jewish history, particularly in the context of the blessings and curses ceremony. The Talmudic tractate Sotah discusses the location and significance of Shechem, especially its proximity to Mount Gerizim and Mount Ebal, and its connection to the oaks of Moreh.

How did the ceremony of the blessings and curses take place? When the Jewish people crossed the Jordan River they came to Mount Gerizim and Mount Ebal, which are in Samaria alongside the city of Shechem, which is near the oaks of Moreh, as it is stated: “Are they not beyond the Jordan, behind the way of the going down of the sun, in the land of the Canaanites that dwell in the Arabah, over against Gilgal, beside the oaks of Moreh?” (Deuteronomy 11:30), and there it states: “And Abram passed through the land until the place of Shechem…

Sotah 32a:10

Jacob's Concern and Joseph's Courage

MIDRASH

Jacob's concern for his sons and flocks, along with Joseph's readiness to confront potential danger from his brothers, deepens the biblical narrative. In Louis Ginzberg's early 20th-century work, Legends of the Jews, which intertwines Jewish folklore and midrashic interpretations, the story of Joseph and his brothers unfolds against the backdrop of Shechem.

Once the brethren of Joseph led their father's flocks to the pastures of Shechem, and they intended to take their ease and pleasure there. They stayed away a long time, and no tidings of them were heard. Jacob began to be anxious about the fate of his sons. He feared that a war had broken out between them and the people of Shechem, and he resolved to send Joseph to them and have him bring word again, whether it was well with his brethren. Jacob desired to know also about the flocks, for it is a duty to concern oneself about the welfare of anything from which one derives profit…

Legends of the Jews 2:1:15

Yaakov's Wholeness in Shechem

COMMENTARY

Yaakov's arrival in Shechem was not just a physical journey but a significant step towards establishing a permanent presence in the land of Canaan. Rabbeinu Bahya, a medieval Jewish commentator, provides a profound interpretation of Yaakov's completeness in spirit, body, and possessions upon his arrival in Shechem.

ויבא יעקב שלם, “Yaakov arrived whole.” According to the plain meaning of the text the Torah tells us that Yaakov arrived at the border of the land of Canaan, a place called Salem.
According to Onkelos and Rashi the word שלם is not the name of a town but describes a condition in which Yaakov arrived at Shechem. They say that Yaakov was whole both in spirit and in body and with all his possessions intact when he arrived in the land of Canaan. This view is based on Shabbat 33. Dinah left her father’s house while they resided at (near) Shechem. This is where she was raped…

Rabbeinu Bahya, Bereshit 33:18:1