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Why did Shimon and Levi both attack Shechem yet receive different punishments? The shiur argues that they acted together but from divergent motivations: Shimon reacted to licentiousness, Levi to idolatry. This explains why Shimon's descendants fell into immorality at Baal Peor while Levi's rebelled with Korach, and why Levi was scattered with honor while Shimon in disgrace.
This shiur analyzes the story of Dinah and Shechem in Parshas Vayishlach, focusing on the different motivations of Shimon and Levi when they destroyed the city, and how this explains their descendants' divergent paths. Rabbi Zweig begins by addressing an apparent contradiction in Rashi (רש"י): one Rashi says Dinah's tragedy occurred because Yaakov failed to offer her to Eisav, while another says it was because Yaakov delayed fulfilling his vow to return to Beis El. Additionally, the Midrash states she was held back from a "mohel" (circumcised person) and fell to an "areil" (uncircumcised), yet Eisav himself was uncircumcised. The shiur then examines why Shimon and Levi, who seemingly acted together, received such different consequences. Yaakov's rebuke in Parshas Vayechi predicts that Shimon's descendants would be involved in the licentiousness of Baal Peor (Zimri), while Levi's would rebel with Korach. Furthermore, both tribes were scattered, but Levi with honor (as Leviim receiving maaser) and Shimon in disgrace (as poor teachers and scribes).
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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 (Parshas Vayishlach)
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