“And it was on the third day, when they were in pain, that two of Yaakov‘s sons, Shimon and Levi, Dinah‘s brothers, each took his sword and came upon the city confidently and killed every male” (Bereishis 34:25).
It is astonishing that among all the men of Shechem, not a single warrior could overcome the pain and weakness of their milah to mount a defense against Shimon and Levi, two young boys barely at the age of bar mitzvah. The wording of the verse suggests they approached the city “confident,” without fear or hesitation, taking advantage of the people‘s vulnerability on the third day after their milah, killing all the males—24,000 people, including Chamor, the prince of the land, and his son Shechem. This requires explanation.
On the other hand, earlier in Parashas Vayerah, we find Avraham, who was circumcised in his old age of ninety-nine years, demonstrating remarkable strength on the third day after his bris milah. Despite the pain, he exerted himself to greet guests in the heat of the day, running to welcome and host them with joy and generosity. It seemed as if he had completely forgotten his pain, running with full strength to prepare a lavish meal for them, described as more abundant than Solomon‘s feast (Bava Metzia 86b). He stood under the tree to serve them with vigor and enthusiasm and, after the meal, escorted them on their way. That same day, he stood in prolonged tefillah to save S‘dom, engaged in sacred service throughout the third day after his bris milah—an avodah so profound that it became an entire portion of our holy Torah.
In contrast, the men of Shechem were completely weakened and incapacitated, like flies, on their third day of bris milah. How could they be so different from Avraham?
The stark contrast can only be explained by the foundation of their respective intentions. As the Mishnah in Pirkei Avos (2:12) teaches: “Rav Yosi says... let all your actions be for the sake of Heaven.” The quality and impact of any deed depend entirely on the intention behind it. The same act can either reach the pinnacle of spiritual elevation or sink to the depths of depravity, depending on whether it is performed for the sake of Heaven. As Chazal teach (Nazir 23b), two individuals may eat a korban Pesach, but (depending on their intent) “the righteous walk in them, and the wicked stumble in them” (Tehillim 1:6).
Avraham‘s bris milah was performed purely for the sake of Heaven, fulfilling God‘s command: “Walk before Me and be perfect” (Bereishis 17:1). As a result, not only did the mitzvah not weaken him, but its sanctity and spiritual energy strengthened him further, enabling him to serve his Creator with renewed vigor. The mitzvah led to another mitzvah—he ran with great enthusiasm to greet guests, demonstrating the extraordinary strength of his spirit.
In contrast, the men of Shechem did not intend their milah for the sake of the mitzvah or Divine service. Their motive was purely selfish—to marry Yaakov‘s daughters and engage in trade with his family. Their milah lacked any spiritual purpose and was no more than a physical act of cutting flesh. Consequently, they succumbed entirely to natural pain, which intensified on the third day, leaving them without the strength or courage to fight.
On the other hand, Shimon and Levi acted solely for Heaven‘s sake, defending Yaakov‘s household‘s honor and sanctifying God‘s name against the disgrace perpetrated in Yisrael. They were imbued with immense strength and courage, allowing them to kill all the city‘s...
