Intermarriage

Shechem, a local prince, falls in love with Jacob’s daughter Dinah, and her brothers approve of the marriage as long as he is willing to be circumcised. Given Deuteronomy’s prohibition against intermarriage, later scribes revised the story into a slaughter of the natives. This was too harsh for later scribes, who recast the story as brothers avenging their sister’s rape.

Abraham tells his servant to go to his hometown to find a wife for Isaac. When the servant returns, he never reports back to him or introduces Rebecca to him. Why does Abraham disappear from the narrative? And, as Rebecca is his great-niece, why not send the servant to her father’s home directly?

The Bible describes the shock that Ezra and Nehemiah experience upon learning that the Judean locals had married non-Judeans. And yet, from Babylonian marriage documents uncovered in cities near Babylon, we learn that intermarriage was occurring back in Babylonia as well.

When the Israelites left Egypt, they were accompanied by an ʿerev rav (Exodus 12:38). This obscure term has been interpreted in different ways throughout two millennia of Bible interpretation, both positively and negatively, and modern scholars still debate its exact meaning. The term survives in modern Jewish discourse as a slur against other Jews.

We cannot imagine anyone but Dinah as the victim, but does the Torah? Do the Rabbis? Understanding the story of Dinah and its reception in historical context can help us reflect on the role of women in ancient Israel and the meaning of sexual violence in a patriarchal society.

By comparing the aggressive approach of Nehemiah towards the foreign wives of the Judahites with the positive role of Ruth as a Moabite woman who married into an Israelite family, we can attempt to uncover the core messages about Jewish identity that the two texts have in common.

An intertextual reading of the Dinah story highlights how it polemicizes against marriage with non-Israelites, even those willing to take on Israelite practices. Some rabbinic counter-readings of the text, however, express a more positive notion of incorporating converts to Judaism into the community.