What does the Torah mean when it writes, "v'Chen Lo Ye'aseh"?
Rashi (from Bereishis Rabah 80:6): After the Flood, the nations adopted a stronger moral code, and fenced themselves from sexual immorality. Consequently, it was not the done thing to rape virgins. 1
Ramban: It was an abomination in Yisrael, 2 and was therefore not something that people did to them.
Ramban (citing Targum Onkelos): It was something that was forbidden and was therefore considered an abomination in Yisrael. 3
Seforno: Even though what Shechem did was not considered wrong among the Kena'anim, it was an abomination among Yisrael, and angered Yaakov's sons, because it was not something that one expected even the Kena'anim to do to the leaders of the generation (which they were).
Moshav Zekenim: Even kings did not rape Sarah! Even though Bnei Noach have no Isur of Na'arah Me'orasah, rape is forbidden.
Beis ha'Levi: Even though Shechem had no idea of the level of Yaakov's family, he is liable as if he knew, for in any case he cannot justify his act. 4
Ohr ha'Chayim: [It was an abomination in Yisrael, and even among the nations,] it was improper.
Ha'amek Davar: Even though they were steeped in Zenus, they would not rape women.
Which explains why they added the word "b'Yisrael."
This also conforms to the explanation of Targum Yonasan.
This is like one who was told, "guard this silver coin," and really it was gold. If the Shomer was negligent, he pays for a silver coin. If he damaged it, he pays for gold, for this is unjustifiable.
Why is there a double expression - "they became sad," and, "they became angry"?
Oznayim la'Torah: It is human nature to feel sad when a person causes himself pain and to feel angry when somebody else does. Initially, the brothers considered themselves partially to blame for not guarding their sister properly, 1 hence they felt sad 2 as well as angry.
Refer to 34:7:152:2.
Malbim: There were sad at the Nevalah b'Yisrael, that she had Bi'ah with an Arel. This did not anger them, for Shechem did not know this. They were angry and wanted to avenge that he took her by force. Even Bnei Noach may not do so!
Ha'amek Davar: There were sad due to being lowly in their own eyes, as if they were guilty that this should occur to them. They were angry that Shechem did such a matter to them. He should have feared their Kedushah! They were sad that they were not at a level that the nations would fear them ("v'Ra'u Kol Amei ha'Aretz... v'Yare'u Mimeka" - Devarim 28:10).
Oznayim la'Torah: Particularly bearing in mind that Chamor had placed girls playing instruments and drums outside Dinah's house to lure her outside- Pirkei d'R. Eliezer.
Oznayim la'Torah: Though their sadness abated when they came to the conclusion "v'Chen Lo Ye'aseh" - They could not possibly have anticipated that even Nochrim would stoop so low.
Does "when they heard" refer to "they came from the field," or to "they were sad"?
Hadar Zekenim: This is one of five verses that the Chachamim could not determine which way to read it. 1
Oznayim la'Torah: Refer to 34:5:3:1.
The Yerushalmi (Avodah Zarah 2:7) says so. Talmud Bavli (Yoma 52a-b) also lists five such verses, but this is not among them.
Why does it say "Nevalah Asah v'Yisrael" and "Lishkav Es Bas Yaakov"?
Da'as Zekenim, Hadar Zekenim: It is despicable even for a commoner's daughter, and all the more so with the daughter of Yaakov, a great person.
Ner Uzi'el: This alludes to two reasons why her brothers were upset. Some (e.g. Levi) were sad over the affront to Yisrael, i.e. Am Hashem. Some (e.g. Shimon) were angry at the sin against Bas Yaakov (a family member). We find that Shevet Levi stood up for Hashem's honor and killed their own relatives after the Egel, but the Nasi of Shimon (Zimri) disgraced Hashem in order to stand up for his Shevet in the episode of Benos Midyan.
QUESTIONS ON RASHI
Rashi writes: "V'Chen Lo Ye'aseh' - ... The nations had distanced themselves from illicit relations, due to the Flood" (based on Bereishis Rabah). Was such a deed so uncommon in Canaan? The Canaanites were steeped in all sorts of immorality (Vayikra 18:27)! Avraham and Yitzchak feared for their lives when in Gerar, lest the locals abduct their wives!
Mizrachi: The Canaanites must have become so depraved only later, not long before the giving of the Torah; otherwise, the Land would have spewed them out long before. Avimelech was also horrified at the thought that he almost took a married woman, calling it "guilt" (26:10). 1
Gur Aryeh: The Pasuk emphasizes, "He did a despicable deed in Yisrael, to lie with the daughter of Yaakov." They considered Yaakov a man of G-d; it was despicable to do this to Yaakov's daughter. Compare to Ramban and Seforno (refer to 34:7:1:2; and 34:7:1:4).
The locals would not take a married woman; they would simply do away with the husband first, leaving her single.... Avraham told Avimelech, "there is no Yir'as Shamayim here" (20:11) - implying that in other places in Kena'an, there is!
Rashi writes: "V'Chen Lo Ye'aseh...' According to the two answers to the preceding question (34:7:153), what does the added phrase, "v'Chen Lo Ye'aseh" mean?
Mizrachi: It means, 'Such a deed was not commonly done;' the nations at that time did not do such a thing.
Gur Aryeh: "Lo Ye'aseh" means, a deed "that ought not to be done" 1 i.e. to someone of Yaakov's stature. [To commoners, however, the Canaanites would have no qualms about doing so.]
Gur Aryeh: Compare to 20:9, where the phrase 'Lo Ye'asu' is used in the same way by Avimelech ( i.e. 'deeds that ought not to be done.' Targum Onkelos translates this way as well.
