What was Shimon and Levi's answer to Yaakov's accusation?
Targum Yonasan: It would be a shame and disgrace if it were said in Yisrael that an uncircumcised idolater defiled the daughter of Yaakov, and nothing was done about it. What needs to be said is that he was killed for doing so. Moreover, he should not be allowed to poke fun at us for having got away with it. Will we let it pass, and render our sister like a harlot with no one to claim [vengeance] for her?!
Ohr ha'Chayim #1: The other nations will not fight us, for we did not kill them without a proper reason. [Shechem] took our daughter by force and made her like a Zonah!
Ohr ha'Chayim #2, Malbim: If we were silent, we would be in more danger among the nations, when they see that a lowly man had his way with Bas Yaakov and did like he desired. We could not stand among the nations, for they would to do us like they wish. We must show that we can avenge one who does evil to us, and then they will fear us!
What were Shimon and Levi trying to say by inserting the comparison to a harlot, and adding the word 'Achoseinu'?
Seforno: They meant that, unlike a harlot, who has no dignity and whose honor one does not need to defend, Dinah's honor they needed to defend, (a) because she was a respectable girl, and (b) because she was their sister.
Ha'amek Davar (from Lekach Tov): According to the opinion that a woman does not become a Zonah if she was forced (Yevamos 56b), if we are quiet, it will seem that he enticed her and she consented, and she is a Zonah. Now that we avenged her honor, all will know that he raped her, and she is not a Zonah. 1
But see Gur Aryeh (refer to 34:31:2.1:2).
Who had the last word?
Ramban (to 49:5): Yaakov had the last word, when, in Parshas Vayechi, instead of blessing them, he cursed their anger (49:5-7), referring to the incident in Shechem. 1
Oznayim la'Torah: 'Ma'aseh Avos Siman la'Banim' -The argument between Yaakov and his young sons is one that repeated itself throughout the ages, when the hot-blooded youth opted to fight against the enemy who were larger and better-equipped, whereas the Sages called for restraint, to come to terms with them and make peace, as the Gemara relates in Gitin 56a, prior to Churban Bayis Sheni.
QUESTIONS ON RASHI
Rashi writes: "Shall it be like a harlot (hach'Zonah) [that he makes our sister] - i.e. free-for-all (Hefker)?" What is Rashi explaining?
Gur Aryeh #1: The added letter Kaf (comparison) does not mean literally, 'like a Zonah,' for Pituy (coercion) of a minor is Ones. Rather, it means he acted to her like unto Hefker.
Gur Aryeh #2: We may explain directly (unlike Rashi), that she now has the Halachic status of Zonah (due to relations, albeit unwilling, with Shechem). It was tantamount to Zenus; the comparison "like" is added only because she was a minor.
Rashi writes: "'Es Achoseinu' - [is translated by Targum as] 'Yas Achasana." Why does Rashi bring the Targum?
Rosh, Moshav Zekenim, Riva #1 citing R. Elyakim, Gur Aryeh: Do not say that "Es" means 'with' - i.e. we should not translate as, '[Shall he act as with a harlot] with our sister' [i.e. laying with her without marriage]. Targum shows that the word 'Es' here is the direct article, as it usually means, and should not be translated as 'with.' 1
Riva #2 (citing Chizkuni): It is not "our sisters," rather, our sister. 2
Rosh, Moshav Zekenim: And he did not translate 'Min' (partially). Rather, he made her like a harlot, i.e. totally Hefker, that anyone may do with her like he wants! This is like theft; a Ben Noach is killed for this.
It would seem that this is evident from the spelling; the suffix is Nun-Vav (rather than Yud-Nun-Vav which would indicate the plural). (CS)
