Parshat Vayishlach contains the details of the cataclysmic meeting between Yaakov and Esav, who hadn’t seen each other in decades; Ramban writes, in his introduction to the Parshah, that our approach to the descendants of Esav in this world must always parallel the actions taken by Yaakov. Hence, before meeting with the leaders of the western world [the domain of Esav], our representatives throughout the millenia have always followed the formula of Yaakov-tribute, prayer, and if need be, preparation for battle or escape.
However, another event of primary importance relayed in the Parshah is the kidnapping and violation of Yaakov’s singular daughter mentioned in the Torah- Dinah- by Shechem the son of Chamor [the ruler of the city that became known as “Shechem"]. According to Midrashic tradition, this terrible account would result in great merit for the Jewish people, for Dinah would go on to give birth to Asnat, the woman taken by Yosef as a wife while he was alone in Egypt [Rokeach writes that this was the match that Yosef was destined for, as every one of the Shevatim was born with a twin sister, except for Yosef, whose parallel was Deena, and thus, Asnat was Yosef’s complete soulmate], and who would become the mother of two tribes of Am Yisrael, Ephraim and Menashe.
As a response to the violation of their sister, Shimon and Levi proceed to destroy the city of Shechem, in the process killing every male resident of the city. The commentaries seek to explain the rationale for their behavior; certainly, Shechem himself, as well as his father, Chamor, were liable to the death penalty according to Torah law, as they had violated prohibitions related to immorality and stealing [2 of the 7 Noachide laws], for which the sentence is death. Why the male residents of the town, however, were killed requires an explanation.
The Sefer Le’misbar Ke’raoi, written a great Rabbi of today’s generation, Rabbi Tzvi Rottberg Shelit"a, raises another question-the Torah states [Bereishit 34’ 25’-26’]:
“...On the third day when they were in pain, two of Yaakov’s sons, Shimon and Leivi, brothers of Deenah, each took his sword. They approached the city with confidence, and killed every male.
They killed Chamor and his son Shechem at the point of the sword. They took Deenah from the house of Shechem and they left…"
Rabbi Rottberg questions why the Torah stresses, with regard to the executions of Shechem and Chamor, that they were killed via the SWORD-a detail that is NOT mentioned in relation to the killing of the male residents.
To answer these two questions, Rabbi Rottberg explains, based on the commentary of the Ohr HaChaim here, that the deaths of Shechem and Chamor were fully justified in the court of Halachic law, and had a court case been pursued in a Noachide observant court, both Shechem and Chamor would have been executed via the sword for their crimes regarding the kidnapping and violation of Dinah bat Yaakov.
The male denizens, however, would not directly have been sentenced to death for their actions [although some Rishonim disagree-see Ramban ad. Loc.]---their deserving of death was only effective the moment they took up arms to defend Shechem and Chamor, whereby they were given the status of “Rodfim"----pursuers of violence without just cause-and in accordance with Torah law, Rodfim are deserving of death as long as their intent for violence is maintained. Thus, the Torah communicates the difference between the deaths of Shechem and Chamor, as opposed to the rest of the people, by stressing that only Shechem and Chamor were killed “by the sword"---as their death was, in fact, a criminal sentence, while the deaths of the rest of the people were an extrajudicial measure taken in defense by Shimon and Levi against the residents of the city, who were intent on committing deadly violence without cause.
Dedicated in memory of all those who have perished and sacrificed for Am Yisrael.
Have a Great Shabbat!