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Why did Dina resist leaving Shechem's house after her brothers killed him? The shiur analyzes the Midrash's reading of "vayikchu...vayeitzu" to show Dina initially refused to leave out of shame, then changed her mind only when Shimon swore to marry her with full kiddushin. The pasuk's language reveals both her emotional attachment and the promise that freed her from it.
This shiur provides an in-depth analysis of the Midrash Rabbah on Parshas Vayishlach regarding the rescue of Dina from Shechem's house. The central question is: why does the Torah (תורה) use both "vayikchu" (they took) and "vayeitzu" (they went out) when describing how Shimon and Levi removed Dina from Shechem's house after killing all the men of the city? The Midrash explains that "vayikchu" indicates resistance—Shimon and Levi had to drag Dina out because she refused to leave. Rav Yehuda says she was physically dragged, while Rav Nechemiah says they had to speak to her persuasively. The fundamental question is: why wouldn't Dina simply walk out once Shechem and all the guards were dead? The Torah's language suggests she wanted to remain there.
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Why does the Midrash connect Pharaoh's expulsion of the Jews to the mitzvah of shiluach hakan? The shiur develops a chiddush that Pharaoh's sin wasn't only drowning the children, but the insensitivity of expelling the parents afterward. The deeper analysis reveals that Pharaoh may have valued the Jews greatly and wanted to control them—making his expulsion an act of tremendous cruelty, not liberation.
Why does Moshe respond to the splitting of the sea with shirah rather than praise or thanksgiving? Rashi's use of "al libo" reveals that shirah is an emotional expression—a response of love to love. When Hashem shows personal care, the only adequate response is "I love You too," not mere gratitude or praise, and this principle applies to all relationships.
Bereishis 34:26 (Vayishlach)
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