What is the significance of the third day?
Targum Onkelos, Targum Yonasan and Rashbam: It was when the people were feeling the weakest from the pain. 1
Moshav Zekenim, Da'as Zekenim, Hadar Zekenim: There were many people, and some circumcised on the second and third days.
Shabbos 86a: 'From where do we know that one may [heat up water to] bathe 2 a baby on the third day after the Milah, that falls on Shabbos? Because the Torah writes, "And it was on the third day, when they were in pain...."'
As the Gemara explains in Ta'anis 27b. Rabeinu Tam rejects this, for Shabbos 134b permits bathing the Milah even on the third day, when it is almost healed! (Moshav Zekenim) Ramban (there) answers that they are weakest on day three, even though the danger is greatest on day one. See also Na'ar Yonasan, who cites numerous opinions, including that of the Rambam, who maintain that the third day is the worst, and refer to 34:25:1:3.
Yerushalmi, Shabbos, 19:3: The entire body may be bathed, and not just the location of the Milah - since "bi'Heyosam Ko'avim" implies that the entire body was wracked in pain.
If it will state their names, why does the Torah add, "the two sons of Yaakov"?
Rashi: To teach us that, although they were Yaakov's sons, they behaved as if they were strangers, inasmuch as they did not consult with him. 1
Malbim: It was upon them to fight for their father.
The question arises - Why didn't they? (EC)
Why does the Torah add, "the brothers of Dinah"?
Rashi: Because they were Moser Nefesh on her behalf.
Why does the Torah insert the word "Ish"?
Rashi (to Nazir 29b): We do not find anywhere in the Torah someone below the age of 13 who is referred to as "Ish." But 13, we do find - as the Torah writes "Shimon v'Levi... Ish Charbo" - and according to tradition, at that point, both Shimon and Levi were 13. 1
See Torah Temimah, who elaborates.
What made Shimon and Levi feel secure ("Betach")?
Rashi #1: The fact that the people were in pain. 1
Rashi #2: Because they relied on the merit of the 'elder,' with reference, either to their father Yaakov, or to the Tefilah of their great-grandfather Avraham, who had prayed on their behalf (Sifsei Chachamim). 2
Rashbam, Riva, Moshav Zekenim #1, Targum Onkelos and Targum Yonasan: It wasn't Shimon and Levi who felt secure, but the residents of Shechem, who did not expect to be attacked and to whom the attack came as a complete surprise. 3
Moshav Zekenim #2:"Betach" means without sin, for the people transgressed their stipulation.
How could the sons of Yaakov, who were Tzadikim, kill innocent people?
Ramban and Rosh (to 34:31), citing Rambam (Hil. Melachim 9:14), Moshav Zekenim (to 34:31) #1, Malbim #1: Because a Nochri who does not keep one of the seven Mitzvos of Bnei Noach (of which judging a sinner is one), is Chayav Misah. Consequently, since the whole city knew that Shechem stole Dinah, and failed to judge him, they were all Chayav Misah. 1
Ramban: To take revenge against the people of Shechem, who were all wicked, 2 and whom they killed together with their leaders who perpetrated the crime. As for the Bris Milah, they only circumcised in order to follow the lead of Shechem and Chamor, rendering it meaningless.
Ohr ha'Chayim #1, Malbim #2: The people were protecting their king and would try to kill one who sought to kill him, so they were considered Rodfim (pursuers).
Moshav Zekenim (to 34:31) #2: First they killed Chamor, and afterwards all the people came to help Chamor, 3 therefore Bnei Yaakov killed them.
Oznayim la'Torah #1: They were not innocent at all. Raping a daughter of Yaakov was an act of war, not just against an individual, but against the nation of Yisrael. This authorized Yisrael to go to war. 4 Getting them to circumcise was merely a way to weaken the enemy.
Oznayim la'Torah #2: When Yaakov's sons overheard Chamor tell the people "Mikneihem v'Kinyanam... ha'Lo Lanu Hem!", they realized that his plan was to kill them and take their property. 5
Ohr ha'Chayim #2: The people helped Shechem to steal Dinah. Bnei Noach are Chayav Misah for theft. However, there was no Chiyuv Misah for Bi'ah with Dinah, for she was not married.
Malbim #3: They circumcised only in order to get the wealth of Yaakov's family. Now that they were in pain, they regretted the Milah and wanted to take revenge against Bnei Yaakov.
Harchev Davar: They were not worthy of this mistake; Hashgachah and Hashem's will caused it. 6
Gur Aryeh (to 34:13): Bnei Yisrael and the Canaanites were two distinct nations. The Torah permits waging war against another nation, 7 according to the guidelines it sets out (see Devarim 20). This generally includes offering a peaceful takeover, before initiating a war or siege. However, in this case the enemy had provoked and wronged Yisrael first - even just one member thereof - and we may therefore take vengeance upon them, without any prior warning. 8
See Ramban, who disagrees with this for a number of reasons, mainly because the Mitzvah of Dinim constitutes initiating a constitution with civil laws, incorporating laws regarding theft, overcharging, and business ethics, etc., and not judging per se. Moreover, he argues, all the nations of the world were indulged in idolatry and adultery (see for example, Devarim 12:2 and Vayikra 18:22, respectively), yet nowhere do we find that the Avos took them to task. Ohr ha'Chayim - even we (Yisrael), we do not judge kings! Rather, we must say that Anshei Shechem helped him and counseled him to do what he did. Gur Aryeh - Shechem was the son of the ruler! They populace was afraid of him; practically speaking there was no way they could bring Shechem to trial!
And Chayav Misah for other sins that they had perpetrated (See footnotes of R. Chevel), though that was not their main reason for killing them.
Perhaps it should say "to avenge Chamor," or in it should say that they killed Shechem and the people came to help Chamor, or vice-versa (PF).
Also see Gur Aryeh (refer to 34:25:5:10).
And the Gemara says in Sanhedrin 72a 'ha'Ba l'Horgecha, Hashkem l'Horgo!' - 'If someone comes to kill you, beat him to the draw!' Refer also to 34:25:6:1.
Harchev Davar: Bereishis Rabah (84:18) expounds, "Lamah Sas'enu Hashem mi'Derachecha, Takshi'ach Libenu mi'Yir'asecha" (Yeshayah 63:17) - When You wanted, You put in their heart to love, and when You wanted, You put in their heart to hate. I.e. You caused them to have extra love for Dinah, and hatred for Yosef, and err. Afterwards, Shimon and Levi (and the brothers, regarding selling Yosef) regretted their deeds; even so, they were considered sins and they were punished.
Gur Aryeh: [This is why] Shechem and Chamor offered Yaakov's family to dwell together and become one nation; but they did not accept this.
Gur Aryeh: The same was true when Hashem commanded us to take vengeance against Midyan, as a whole (Bamidbar 25:17) - including even those individuals who had not participated in harming Yisrael. Gur Aryeh makes it clear that according to the Torah, when at war, it is permitted to strike any member of the enemy nation - not limited to those who have done us harm!
Since the people of Shechem adhered to the condition and went to the trouble of circumcising, how could Shimon and Levi abrogate the agreement by killing them?
Seforno: Because they did not circumcise in order to be like the Bnei Yaakov, but in order to gain access to their animals and possessions, as Shechem and Chamor specifically told them. 1
Da'as Zekenim, Riva (to 34:26): The people regretted the Mitzvah of Milah. The word "Ko'avim" suggests so. It is used regarding idolatry (Rosh).
Hadar Zekenim: Bnei Yaakov stipulated that they must abandon idolatry, and on the second day they returned to serve idolatry. 2
Moshav Zekenim: Bnei Yaakov stipulated that the residents of Shechem must destroy the actual idols. If not, why should they make a Bris with idolaters?! Later, they saw that they still had idols (as we see from the verse, "Elohei ha'Nechar" (35:2)), so the Bnei Yaakov attacked and killed them.
We know that they were two! Why does it say, "Shnei"?
Ha'amek Davar: This teaches that even though they were they were united in anger to kill a great city, and to put themselves in great danger, they were two (they had different intents). Even though normally, Shnei teaches oppositely (that they are identical - Yoma 62b), here we would have said that they had the same intent, if not for "Shnei." We find like this in Bava Kama 77b. 1 One of them came with fire to avenge the honor of his father's house, and one came with fire to avenge the honor of Hashem. Also this must be used very carefully! Yaakov objected to both of them. 2
I.e. the word "O" changes from what we would have thought - whether to include or exclude. (PF)
Ha'amek Davar: In his rebuke (49:5-7), like I explained there. Also refer to 34:7:152:2.
QUESTIONS ON RASHI
Rashi writes: "'The two sons of Yaakov' - Although they were his sons, they acted [independently] ... as would others who were not his sons." How is this derived from the Pasuk?
Gur Aryeh #1: The words, "sons of Yaakov" are extra; we know who Shimon and Levi are. It is emphasizing that despite being his sons, they did not consult him.
Gur Aryeh #2: According to the Midrash Raba, the phrase "sons of Yaakov" teaches that they did not consult Yaakov; and the fact that "Shimon and Levi" are written only afterwards teaches that they did not even consult each other - for partners to a deed usually conspire together as to how to carry it out.
Rashi writes: "'Brothers of Dinah' - Because they put themselves [out] for her sake, they are called her brothers." How is this derived?
Gur Aryeh: It is not that Shimon and Levi acted because they were her brothers; she had other brothers as well! Rather, they are called her brothers by virtue of their actions for her sake.
