Why did Yaakov refer to Shimon and Levi as "Achim"?
Rashi: They were comrades-in-arms, who conspired together to kill the inhabitants of Shechem, and later their brother Yosef. 1
Ramban #1: Yaakov was referring to the fact that their actions in Shechem were prompted by their brotherly love towards Dinah, 2 and that they did not therefore deserve a severe punishment. 3
Ramban #2: He meant that they were similar in all their ways - in plan and in deed.
Da'as Zekenim: They acted like brothers of Dinah; but not of Yosef, whom they sold.
Ohr ha'Chayim #1: This can mean that they have a common nature and mindset. This does not apply to all brothers.
Ohr ha'Chayim #2: This is a reason for their acts in Shechem and with Yosef. Their nature is overpowered with the element of fire. Chazal said (Yoma 22a) that Sha'ul erred once and lost kingship. David erred multiple times and did not lose kingship. This is because 4 Sha'ul's nature was mixed, and David's was hot - "v'Hu Admoni" (Shmuel I 16:12). Hashem judges a person according to his composition. If the element of fire is strong in a person, even if he strengthens himself with all zealousness in Avodas Hashem, he will not avoid mistakes. One with a mixed nature, with a small effort, he can avoid mistakes. Achim it is an expression of Chom (heat). 5 Anger grows from the element of fire, when it increases.
Malbim: After saying that Reuven is not fit for kingship, it would have been proper to give it to Shimon or Levi, who were born next. They are not fit for authority, for they are brothers in the Midah of anger and vengeance. A ruler with this Midah can destroy many people!
Ha'amek Davar: They are the most similar of any two sons of Yaakov.
Though neither could they be forgiven, since, at the same time, they perpetrated an act of violence.
Even Sheleimah 7(8), citing the Gra: This is because David sinned in matters that apply to all people; others fulfilled those Mitzvos. The Mitzvah to wipe out Amalek was only for Sha?ul; since no one fulfilled it, worlds were nullified.
Or, the word "Ach" can also mean "fireplace" or "winter oven," as in Yirmeyah 36:22. (CS)
What did Yaakov mean when he said, "Kelei Chamas Mecheiroseihem"?
Rashi #1: 'Their weapons of killing are stolen;' they usurped Esav's occupation, for it was Esav's blessing to "live by the sword 1 " (27:40).
Rashi #2 and Ramban #1 (citing Targum Onkelos): 'They use instruments of violence in the land of their dwelling.'
Ramban #2: 'Their lives are synonymous with instruments of violence.'
Seforno: In fact, he was saying, the Kavod (kingship) that Reuven lost should have gone to one of them, but it is not befitting for a sovereign to have a violent nature. 2
Rashbam: The Pasuk is doubled; it means that "Shimon and Levi are brothers-in-arms; weapons of violence were their sister." (See Rashbam).
Targum Onkelos: '(Shimon and Levi are mighty men); they perform mighty deeds in the land of their dwelling.'
Targum Yonasan: 'They are known as men who wield sharp instruments that cut down.'
Hadar Zekenim: People recognize them; they are ill-tempered.
Ohr ha'Chayim #1: They did not inherit Kelim of violence from the root of their Nefesh, rather, they are matters Mukarim (recognized) to them.
Ohr ha'Chayim #2: Their sale of Yosef was Chamas (extortion); he was not liable to them according to law. Even though all the brothers sold him, Shimon and Levi were primary. They are the ones who said "Ish El Achiv... Lechu v'Nahargehu" (37:19-20).
Malbim: Kelei is like Niklei - "va'Yisnaklu Oso la'Hamiso" (37:18). "Mecheiroseihem" is like 'Meguroseihem;' they are the fixed residence of Niklei Chamas. Kelei Chamas found a constant dwelling in their hearts - they killed the city of Shechem, and what they did to Yosef was via anger and vengeance.
Ha'amek Davar: They are brothers (similar) only regarding this - Kelei Chamas are their acquisition, how they carry out their thoughts and desires. Their thoughts and desires are surely not the same. E.g. in Shechem, one came amidst Kin'as Hashem and endangered himself like Pinchas in the episode of Zimri, and the other came amidst Kin'ah for the honor of his father's house.
Rashi: The Greek word for a sword is 'Mechir.'
Seforno: Seeing as "he rules the land through justice" (Mishlei 29:4).
What does "Kelei Chamas Mecheiroseihem" tell us about the nature of Shimon and Levi?
Gur Aryeh (to 46:10): Shimon's power lay in Midas ha'Din. It was fitting that he married Dinah, 1 who was of course also associated with Midas ha'Din (as her name indicates).
QUESTIONS ON RASHI
Rashi writes: "Who was it [that said], 'Let us go kill him!' (37:20)? Was it the sons of the maidservants [Bilhah and Zilpah]? They did not hate him fully...." Why doesn't Rashi use the same reason as he does to rule out Yissachar and Zevulun -- that they would not speak before their older brothers, out of deference?
Gur Aryeh: The children of Bilhah and Zilpah did not honor their older brothers -- just as the latter would disrespect them, and call them slaves (see Rashi to 37:2).
Rashi writes: "[Was it] Yissachar and Zevulun? They would not speak before their older brothers." If that assumption is true, why did Shimon and Levi in fact speak before Reuven?
Gur Aryeh: A younger brother will speak in front of an older one; only that he pauses for enough time for the elder brother to speak first. If the older brother is silent, he speaks.
Rashi writes: "[Was it] Yissachar and Zevulun? They would not speak before their older brothers." Perhaps they too waited to allow their older brothers a chance to speak (see 49:5:1.2:1), then spoke themselves?
Gur Aryeh: Why would we assume that all the older brothers, including Shimon and Levi, remained silent? We only assume that Reuven remained silent, because we know he was opposed to killing Yosef, and tried to save him (37:22).
