ההתהוות הספרותית של סיפור שכם ודינה ביובלים ל

The story of Shechem and Dinah was frequently the focus of Jewish interpreters in antiquity. This study addresses the version of the story as presented in Jubilees 30 which, as numerous scholars have noted, presents the biblical story as a paradigm for a ban on intermarriage. This article analyzes the literary development of this chapter and posits that, contrary to the general scholarly consensus, the chapter is not the work of one author. Instead, as I have suggested in M. Segal, The Book of Jubilees: Rewritten Bible, Redaction, Ideology and Theology (Leiden, 2007), one can often identify internal contradictions within the book, primarily betweenthe rewritten narratives on the one hand, and the legal and chronological passages on the other. In the case of Jubilees 30, two such contradictions are investigated.The first contradiction is between the rewritten narrative and the chronological framework: according to the rewritten narrative, Dinah was twelve years old at the time of her rape. This suggests that this reflectsa proto-rabbinic halakhah according to which the definition of a נערה is a girl of that age. In contrast, according to the information in the chronological framework, Dinah was only nine years old at the time of this incident. I suggest that this blatant contradiction is the result of the process of literary development of the book in which the chronological author/redactor has superimposed this framework upon already extant rewritten narratives. There is also a second contradiction, between the rewritten narrativeand the legal passage: the role of Jacob in the biblical story is ambiguous, especially with regard to his stance regarding Dinah's potential marriage to Shechem. In the rewritten narrative, Jacob is clearly grouped with his sons in rejecting any possibility of this union. In contrast, I propose that a close textual analysis of the legal passage allows for the recognitionof a subtle critique of Jacob, as having been willing to consider Shechem's request to marry Dinah. A similar critique is found in Testament of Levi 6. In contrast to the chronological contradiction discussed above, theanalysis of Jacob's role in the story does not prove the process of literary development suggested here, but is rather a reading made possible based upon this approach to the book.