Genesis: The Stay in Shechem and the Rape of Dinah

Genesis 33:18-35:5

Jacob settles in the land of Canaan, outside the city of Shechem. He traveled to the city and purchased the land which he settled for one hundred pieces of money. On his land he erected an altar to El, the god of the early Israeli religion.

This story offer an opportunity to raise an important point. The identity of the biblical god changes throughout the story. The god of genesis is replaced as the tribe of Israel changes. The stories of Jacob regard the god El, who is eventually supplanted in later stories. Even that god is eventually replaced by a deified man, but that is getting too far ahead of ourselves.

Dinah, Jacob’s daughter, went to visit the women of the city. While in the city, the son of Hamor and prince of the Hivites, Shechem, rapes her. (The annotation states that some scholars believe the Hebrew verbs used imply that the intercourse was consensual but illicit, which would still be a defilement of Dinah.) Shechem falls in love with Dinah and asked his father, Hamor, to persuade Jacob to allow him to marry her. Hamor meets Jacob, who knows of Shechem’s actions. Hamor discusses his son’s intention to marry Dinah with Jacob while his sons are out in the fields. When they return and hear what has happened to their sister, they are outraged. Hamor protests his sons affection for their sister and hopes to create a covenant with their family. Hamor hoped to marry all the sons of his region to Israel’s daughters, and for Israel’s sons to marry the his daughters. He pledged to pay any price named by the Israelis. Their demand: foreskin. They required that all Hivite men cut off the skin covering the glands of their penis before they marry any woman of Israel. By disfiguring their genitals, they would then become Israelites.

Hamor and his son agreed to this demand. With haste, Shechem cut off his foreskin to betroth Dinah. Hamor and Shechem then spoke with the men of their city and told them that the Israelis are friends. They wished to intermarry, but on one condition: all men of the city must be circumcised. They told their men, “Will not their livestock, their property, and all their animals be ours?” (Genesis 34:23) Clearly illustrating that the intent of the Hivites was to assimilate the Israelites and acquire their property. With such a tempting offer before them, the men all agreed to the demand.

Three days after disfiguring their genitals, while the men were still in pain, two of Jacob’s sons, Simeon and Levi, entered the city of Shechem. As the direct brothers of Dinah, they felt compelled to avenge the violation of the family’s honor, so they drew their sword and began to massacre the men of Shechem. They entered the house of Shechem, murdered him and Hamor, and retrieved Dinah. Jacob’s other sons came to the city and saw the men slain. They then proceeded to plunder the city as their sister had been defiled.

Upon returning home, Jacob scolded Simeon and Levi for what they did. He feared the ramifications of their actions because the news of their actions would surely turn the Canannites and the Perizzites hostile toward them. They responded to their father saying, “Should our sister be treated like a whore?” Touché. God then tells Jacob to return and settle in Bethel, and to make an altar to the god that spoke with him there. (Is that not the same god that is speaking to him now?) Jacob then gathers his family, and tells them to give him all their idols of foreign gods. He then buries them under an oak tree, and they leave Shechem.

The actions of Jacob’s sons begin the fulfillment of Noah’s curse on Ham, the father of the Canaanites. Jacob is the descendant of Shem, who Noah said would make the Canaanites his slaves. Jacob’s sons perpetuate the feud between these two families by massacring the men of the city. While Shechem’s actions toward Dinah are deplorable, if he raped her, it does not justify the massacre of all the men of the city. And according to biblical law, Shechem did as he must. In the Bible, the punishment of a rapist is to marry the woman he raped and to pay the father for damages done to his property, that is his daughter. All of which Shechem did. Today, no one would force the victim of rape to marry their rapist because that is vile, yet those who believe the Bible provides us the laws to govern our lives would have to subscribe to such a detestable law.

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Genesis: The Covenant of Circumcision

Genesis 17-1:27

At this moment, a baby boy is being born, and soon a small part of him will be severed from his body–how insulting of me to assume it would be small, but he is infantile. This is the story that gives the biblical basis for such genital mutilation. There has been much discussion on the pro’s and con’s of this practice. Many praise it to be beneficial to the hygiene of males as a way of preventing urinary and yeast infections for men. Others claim that it robs men of sexual pleasure, as well as women, when they are of age, and circumcision can have lasting psychological effects. I am circumcised, as it is the western thing to do, and see no effect on my pleasure (maybe I do, but I will never know) or my psychological well-being. I agree with the health benefits, and that the benefits outweigh the con’s. This genital mutilation likely began in Egypt where it spread to the Mesopotamian region, and was then adopted by the Judaic people. Genital mutilation is a common ritual amongst many religious groups, but I must make it clear that in my opinion male genital mutilation is a far more genial than the heinous act of female genital mutilation. Female genital mutilation serves no benefit to women, only negative effects on their physiology and psychology, and robs them of an important component to their attainment to sexual pleasure. I must step off my soap box and return to the text at hand, because I have digressed. FGM has nothing to do with the text at hand, but it is an issue that must be addressed and fought against.

Now to address the text at hand, God comes to Abram to discuss His covenant with him. God promises him again that he will have many sons who will be kings of many lands. God also decides to give a new name to both Abram and Sarai; they are now to be known as Abraham and Sarah. Abraham was the first of his people to reject their idol worship and the first to promote a monotheistic religion based on the Israelite god, if Abraham ever existed, and puts us somewhere around 1800 BCE. God promises Abraham that he will be given a son by his first wife, Sarah, if he makes a covenant that all men who descend from him, and all the men he owns and their descendants are circumcised. In “God’s Covenant With Abram”, God required that Abram cut in half a heifer, a ram, and a goat, all three years old, and to sacrifice a dove and a pigeon for the birth of one son, Ishmael, to another women, Hagar. For the birth of another son by his first wife, God has raised the stakes. God now requires the flesh of penises of all that descend from Abraham and the people he owns to be circumcised as a sign of the covenant with God. God’s new found desire for the flesh of penises is odd to say the least, but this sacrifice of flesh (and blood) is a recurring theme in the Bible. God states that all new born’s are to be circumcised within eight days of birth and any who are not circumcised have broken their covenant with God.

Abraham laughs and asks God how can he and Sarah have a child; they are so old–Abraham a hundred and Sarah ninety. Abraham says to God, ‘If only Ishmael might live under your blessing!’ God tells Abraham that his first wife, Sarah, will give him a son in a year named Isaac, whom God will make a covenant with. God will bless Ishmael and make him into a great nation, but won’t make a covenant with him. When they had finished their discussion God went up from him. Abraham, with haste, then circumcised every male in his household and all the men he owned. Both he and his son Ishmael, thirteen at the time, were circumcised on the say day. A great father and son bonding experience.

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