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Levi Woke From His Vision and Found the Brass Shield on the Road

He asked the angel for a name he could call on in trouble. The angel gave him a job description instead, and a sword, and an address.

Curated by Arthur · Told by Maggid ·
Table of Contents
  1. The Shepherd Who Asked to Be Saved
  2. The Brass Shield on the Road
  3. The Third Day in Shechem
  4. Jacob Went Sick That Day
  5. Seven Men in White at Bethel
Levi Woke From His Vision and Found the Brass Shield on the Road Click for full size

The Shepherd Who Asked to Be Saved

Levi was about twenty, out with the flocks at Abel-Maul, and what he could not stop thinking about was how bad people were.

Not one man in particular. All of them. Wrongdoing had built walls for itself and moved in, and lawlessness was sitting up on the towers where the watchmen belong. He grieved over the whole race of men, and then he prayed a short selfish prayer, that he personally might be got out of it.

Sleep came down on him in the field. He was standing on a high mountain. The sky came apart above him and an angel leaned through the gap and said one word.

"Levi. Enter."

He went up through the heavens one at a time. The lowest was dark, because everything men do passes through it, and fire and snow and ice were stacked in there for the day of judgment. The next was brighter than anything he had words for. "Do not be amazed at this one," the angel said. "You will see a better one, and there you will stand next to the Lord and speak His secrets to men."

The gates at the top opened. Levi saw the holy temple and the Most High on a throne of glory, and heard the sentence that made him a priest before there was any priesthood to be made into.

The Brass Shield on the Road

Then the angel brought him back down to the earth and put a shield in one of his hands and a sword in the other.

"Take vengeance on Shechem for Dinah your sister. I will be with you. The Lord sent me."

Levi asked him for a name. Tell me what to call you, he said, so I can call on you on a bad day.

The angel would not give a name. What he gave instead was the work he did. "I am the one who stands between Israel and destruction, so the whole of it is never wiped out, because every evil spirit there is comes at that nation."

Levi woke up in the field.

He set out for his father, and on the way, near Gebal, lying on the ground in front of him, was a brass shield. The same one. He picked it up off the road and carried it, and afterward the mountain there was named for it, and he did not tell anybody in the camp what he was holding or where he had seen it before.

The Third Day in Shechem

He went to Jacob, and to Reuben his eldest brother, with a proposal. Tell the men of Shechem to circumcise themselves. Make it the price of the marriage.

The men of Shechem agreed to it. On the third day, when every one of them was down and in too much pain to stand, Levi and Simeon walked in through the gate. Levi killed Shechem son of Hamor first. Simeon killed Hamor. Then the rest of the brothers came in behind them and went through the city and did not leave a single male alive in it.

They brought Dinah out of Shechem's house. They took the sheep and the oxen and the donkeys and all the wealth of the place and drove it back to their father.

Somewhere above them, on that same day, a line was written in heaven in their favor. Righteousness, it said. Vengeance carried out on sinners. It was entered as a blessing.

Jacob Went Sick That Day

Jacob did not see a blessing. He saw the animals and his sons standing there with blood on them, and went cold.

The Canaanites lived here. So did the Perizzites. He had a household, a few hundred people, women and children and flocks, sitting in open country that now had a very good reason to come and finish them. He told his sons they had made him a stink in this land. What sickened him most was the circumcision, that men had accepted the covenant sign in their flesh and then been killed for lying still under it. He was ill that day. Years later, blessing his sons before he died, he came to Levi and Simeon and his face changed.

Levi did not apologize. He told his father the land would come to him and to his seed after him, that God would strip the Canaanites out of it through exactly this. And he had one more thing to say about the city he had just emptied.

"From today Shechem is the city of fools. We mocked them the way a man mocks a fool, and they took it."

Then he laid out his reasons. Those men had wanted to do to Sarah what they did to Dinah, and to Rebecca, and heaven had stopped them both times. They had hounded Abraham while he was a stranger camped among them, and gone at his flocks when the ewes were heavy with young. Every stranger who came through, they took his wife by force and drove him out.

Seven Men in White at Bethel

Seventy days after Shechem, at Bethel, Levi dreamed again.

Seven men in white clothing stood around him and told him to get dressed. Then they dressed him themselves, one item each. The first anointed him with holy oil and handed him a staff for giving judgment. The second washed him in clean water and fed him bread and wine, the most holy things, and put a glorious robe on him. The third put on the linen vestment. The fourth tied the purple sash. The fifth gave him a branch of thick olive. The sixth set the crown on his head. The seventh set the priestly diadem over the crown and filled both his hands with incense.

Then they told him his descendants would be split three ways, and left.

He woke up and understood that this dream and the first one were the same dream. He hid this one in his heart too, and told it to no man on the earth.

At the very end of Jacob's life, when the old man was giving out what he had, he put all his books into Levi's hands, his own and the ones his fathers had left him, to keep and to copy for his children.


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From the tradition

Sources

5 sources

The texts behind this telling. Some cards carry a translation of the source; others are our own retelling of it, and each card says which. Every card links out to the original.

Testament of LeviTestaments of the Twelve Patriarchs

Retold in our words. Read the original at the link below.The Testaments of the Twelve Patriarchs, R. H. Charles (1917) · Public Domain

Levi, third son of Jacob and Leah, called his sons together when he knew his death was near. It had been revealed to him that he would die. When they gathered, he told them everything.

"I was born in Haran," Levi began, "and I came with my father to Shechem. I was young, about twenty years of age, when with Simeon I wrought vengeance on Hamor for our sister Dinah" (Genesis 34:25-29).

Then came the vision.

While feeding the flocks in Abel-Maul, the spirit of understanding fell upon Levi. He saw all humanity corrupting its way, unrighteousness building walls, lawlessness enthroned on towers. Grief-stricken for the human race, Levi prayed for deliverance. Sleep fell upon him. He found himself on a high mountain. The heavens opened.

An angel of God spoke: "Levi, enter."

He entered the first heaven and saw a great sea hanging in the void. He passed into a second heaven, far brighter, filled with boundless light. The angel told him: "Marvel not, for you shall see another heaven more brilliant and incomparable." When Levi ascended to the highest place, he would stand near the Lord, become His minister, and declare His mysteries to humanity.

The angel explained the structure of the heavens. The lowest heaven is gloomy because it beholds all the unrighteous deeds of men. It contains fire, snow, and ice prepared for the day of judgment. In the second heaven are the hosts of heavenly armies, ordained to execute vengeance on the spirits of deceit and Beliar. Above them dwell the holy ones. In the highest of all dwells the Great Glory, far above all holiness. Below that are the archangels, who minister and make propitiation to the Lord for the sins of the righteous, offering a sweet-smelling, bloodless offering. Further down are thrones and dominions, forever offering praise to God.

"When the Lord looks upon us," Levi said, "all of us are shaken. The heavens, the earth, and the abysses tremble at the presence of His majesty."

Then the angel opened the gates of heaven, and Levi saw the holy Temple. Upon a throne of glory sat the Most High, who said: "Levi, I have given you the blessings of the priesthood until I come and sojourn in the midst of Israel." The angel brought Levi back to earth, gave him a shield and a sword, and said: "Execute vengeance on Shechem because of Dinah your sister, for the Lord has sent me." Levi destroyed the sons of Hamor. When he asked the angel's name, the angel replied: "I am the angel who intercedes for the nation of Israel, that they may not be utterly smitten."

A second vision followed. At Bethel, after seventy days, Levi saw seven men in white garments. They said: "Arise, put on the robe of the priesthood, the crown of righteousness, the breastplate of understanding, the garment of truth, the plate of faith, the turban of the head, and the ephod of prophecy." One by one, seven angels vested him. The first anointed him with holy oil and gave him the staff of judgment. The second washed him with pure water and fed him bread and wine. The third clothed him in a linen vestment. The fourth girded him with a sash of purple. The fifth gave him a branch of rich olive. The sixth placed a crown on his head. The seventh set upon him a diadem of priesthood and filled his hands with incense.

"Levi, your seed shall be divided into three offices," they declared, "for a sign of the glory of the Lord who is to come." His descendants would include high priests, judges, and scribes. By their mouths the holy place would be guarded.

Isaac, grandfather of Levi, confirmed it all. He taught Levi the law of the priesthood: sacrifices, burnt-offerings, first-fruits, peace-offerings. He warned him especially against the spirit of lust, which would through Levi's descendants pollute the holy place. "Take a wife without blemish while you are young," Isaac counseled. "Before entering the holy place, bathe. When you offer sacrifice, wash. When you finish, wash again."

Levi foresaw a dark future: seventy weeks of priestly corruption, profaning sacrifices, making void the law, persecuting righteous men. The Temple would be laid waste. Israel would be scattered among the nations as captives.

But after the punishment, the priesthood would be renewed. "The Lord shall raise up a new priest," Levi prophesied. "His star shall arise in heaven as of a king, lighting up the light of knowledge as the sun lights the day. He shall shine forth upon the earth, and shall remove all darkness from under heaven. The heavens shall exult in his days, and the earth shall be glad. He shall open the gates of paradise and remove the threatening sword against Adam. He shall give the righteous ones to eat from the Tree of Life. Beliar shall be bound by him, and he shall give power to his children to tread upon evil spirits."

"Choose for yourselves," Levi told his sons, "either the light or the darkness, either the law of the Lord or the works of Beliar." His sons answered before the Lord: "We will walk according to His law."

Levi stretched out his feet on the bed and was gathered to his fathers at a hundred and thirty-seven years. They buried him in Hebron, with Abraham, Isaac, and Jacob.

Full source
Legends of the Jews 2:24Legends of the Jews

Retold in our words. Read the original at the link below.The Legends of the Jews by Louis Ginzberg (1909) · Public Domain

That’s kind of what happened to Levi, son of Jacob, in the story of Dinah and the city of Shechem. It’s a tale filled with passion, betrayal, and some pretty intense family dynamics, all found within the tradition of Jewish legend.

In Legends of the Jews, Levi awoke one morning with purpose. On his way to his father, near Gebal (an ancient city, now known as Byblos), he stumbled upon a brass shield, identical to one he had seen in a dream. This wasn’t just any coincidence; it was a sign. Remember, his sister Dinah had been defiled by Shechem, son of Hamor, the prince of the city.

Levi, consumed by righteous anger, advised his father, Jacob, and his brother, Reuben, to demand that the men of Shechem undergo circumcision. Now, circumcision, brit milah, is a sacred act, a covenant with God. But in this instance? It was a calculated move. Levi knew the men would be incapacitated, vulnerable.

Fueled by rage over the “abominable deed,” Levi took matters into his own hands. He recounts, "I slew Shechem first of all, and then Simon slew Hamor, and all my other brothers came out and destroyed the whole city."

Can you imagine the scene? A city razed, vengeance exacted. It’s a brutal episode, one that definitely tests our modern sensibilities.

Understandably, their father, Jacob, was not happy. He felt they had acted rashly, against his wishes, and risked bringing even more violence upon their family. He remembered their conduct unfavorably later in his blessing, found in (Genesis 49:5-7).

But Levi, in his own defense, saw it differently. He justified their actions, believing they were carrying out God’s judgment upon the people of Shechem for their sins. He tells his father, "Be not wroth, my lord, for God will exterminate the Canaanites through this, and he will give the land to thee and to thy seed after thee.” According to Levi, this act, though violent, was part of a larger divine plan to deliver the land to Jacob's descendants.

And here’s a fascinating little detail: Levi declares that from then on, Shechem would be known as the "city of imbeciles," a place of mockery, because they had been so easily deceived.

This story, steeped in ancient traditions and beliefs, raises so many questions. Was Levi’s act justified? Was it truly divine will, or simply the product of rage and a thirst for revenge? How do we reconcile these ancient narratives with our modern values?

Perhaps the story of Levi and Shechem isn’t just about vengeance. Maybe it's about the complexities of faith, the burden of leadership, and the ever-present struggle to understand God's will in a world filled with moral ambiguities. It’s a reminder that even in the most sacred texts, we find stories that challenge us, provoke us, and ultimately, invite us to confront the enduring questions of human existence.

Full source
Book of Jubilees 30:8Book of Jubilees

Retold in our words. Read the original at the link below.Sefaria Community Translation · CC-BY

The story of Dinah, daughter of Jacob, and the subsequent actions of her brothers, Simeon and Levi, certainly feels that way. It's a tale of honor, betrayal, and swift, brutal justice that raises some pretty tough questions.

We find this story elaborated upon in the Book of Jubilees, a Jewish apocryphal text of the Second Temple period. While not part of the Hebrew Bible canon, Jubilees offers fascinating expansions and interpretations of biblical narratives. This book really dives into the details of the Dinah incident, and how it reverberated through her family.

So, what happened? As the biblical account in Genesis tells us, Dinah went out to visit the women of the land of Shechem and was defiled by Shechem, the son of Hamor, the prince of the country. Shechem, though, was struck by Dinah and desired to marry her. He asked his father, Hamor, to obtain her for him as a wife. Jacob's sons were furious and, using deception, proposed a condition for giving Dinah in marriage: all the men of Shechem had to be circumcised.

Here’s where the Book of Jubilees picks up the thread, in chapter 30. It recounts how Simeon and Levi, fueled by righteous anger and a fierce sense of family honor, took matters into their own hands. "And Simeon and Levi came unexpectedly to Shechem and executed judgment on all the men of Shechem, and slew all the men whom they found in it, and left not a single one remaining in it."

Wow.

They didn’t just fight; they "slew all in torments because they had dishonoured their sister Dinah." This wasn't a battle; it was a massacre. The text emphasizes the severity of the act, highlighting the brothers' outrage at the dishonor brought upon their family and, more broadly, upon Israel.

Jubilees then lays down a very clear, very strong statement: "And thus let it not again be done from henceforth that a daughter of Israel be defiled; for judgment is ordained in heaven against them that they should destroy with the sword all the men of the Shechemites because they had wrought shame in Israel."

This isn't just a historical recounting; it's a legal and moral pronouncement. The text explicitly states that such a violation of a daughter of Israel should never happen again, and that divine judgment warrants the destruction of those who perpetrate such shame. It's a stark warning, a declaration of zero tolerance.

But does the severity of the response fit the crime? Was the wholesale slaughter justified?

These are uncomfortable questions, and Jewish tradition grapples with them. Some commentators emphasize the brothers' zeal for God's law and the protection of their family's honor. Others, however, see it as an excessive and ultimately flawed act, one that brought further shame upon Jacob's house. The Torah itself, in (Genesis 49:5-7), records Jacob's deathbed condemnation of Simeon and Levi's violence, saying "Cursed be their anger, for it was fierce, and their wrath, for it was cruel!"

The story of Dinah and the vengeance of her brothers is a complex and troubling one. It forces us to confront uncomfortable truths about honor, justice, and the potential for violence, even when motivated by seemingly righteous intentions. It leaves us pondering the line between justified anger and excessive retribution, a line that, perhaps, shifts depending on who's drawing it.

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Book of Jubilees 30:35Book of Jubilees

Retold in our words. Read the original at the link below.Sefaria Community Translation · CC-BY

Take the story of Jacob's sons and the city of Shechem. It's a brutal tale, full of moral complexities. And it's found not just in Genesis, but also amplified in other ancient Jewish writings like the Book of Jubilees.

So, what happened?

Well, to refresh your memory, Jacob's daughter, Dinah, was violated by Shechem, son of Hamor, the prince of the land. The brothers, enraged, tricked the men of Shechem into undergoing circumcision, a sign of the covenant with God, and while they were recovering, Simeon and Levi slaughtered all the males in the city. It’s…intense.

The Book of Jubilees, a text considered apocryphal by some but held in high regard by others, offers a fascinating perspective on this event. It tells us, quite remarkably, that "on the day when the sons of Jacob slew Shechem a writing was recorded in their favour in heaven that they had executed righteousness and uprightness and vengeance on the sinners, and it was written for a blessing." A heavenly record…in their favor!

The Book of Jubilees seems to be saying that, at least from a divine perspective, the brothers’ actions were seen as an act of righteous vengeance. They avenged the wrong done to their sister, Dinah, and punished the perpetrators. According to this account, their actions were seen as a fulfillment of justice, so much so that it was recorded "for a blessing."

But here's where it gets complicated. The text continues: "And they brought Dinah, their sister, out of the house of Shechem, and they took captive everything that was in Shechem, their sheep and their oxen and their asses, and all their wealth, and all their flocks, and brought them all to Jacob their father."

They rescued Dinah, yes. But they also plundered the city. Was this part of the "righteousness and uprightness"? Or was it something else entirely?

Then comes Jacob's reaction.

"And he reproached them because they had put the city to the sword; for he feared those who dwelt in the land, the Canaanites and the Perizzites." Jacob, their father, wasn't exactly thrilled. He feared the repercussions, the potential for retaliation from the other inhabitants of the land. He saw the bigger picture: their actions could jeopardize the safety and security of his entire family.

So, we're left with a real tension. On one hand, the Book of Jubilees suggests divine approval of the brothers' actions as righteous vengeance. On the other hand, Jacob, the patriarch, fears the consequences and rebukes them.

What are we to make of this?

Perhaps it's a reminder that even actions motivated by a sense of justice can have unintended consequences. Maybe it shows the difference between a heavenly perspective, focused on divine law, and an earthly perspective, concerned with survival and social harmony. Or perhaps it's a commentary on the complexities of morality itself, where right and wrong aren’t always so clear-cut.

The story of Jacob's sons and the city of Shechem, as presented in the Book of Jubilees, isn't just an ancient tale. It's a mirror reflecting the timeless struggle to balance justice, vengeance, and the practical realities of life. And it leaves us pondering: When is righteous anger justified, and when does it cross the line into something else entirely? A question each of us continues to confront today.

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Book of Jubilees 46:1Book of Jubilees

Retold in our words. Read the original at the link below.Sefaria Community Translation · CC-BY

It tells a fascinating detail about the passing of knowledge, specifically within the family of Jacob.

Chapter 46 tells us a simple but profound thing: "And he gave all his books and the books of his fathers to Levi his son that he might preserve them and renew them for his children until this day." Jacob, near the end of his life, entrusted something incredibly precious to his son, Levi. Not gold, not land, but books. The sefarim, the holy texts, the records of their ancestors. And the charge wasn't just to keep them safe, but to renew them, to make them relevant for each new generation. To pass them down, alive and breathing.

Why Levi? Well, in Jewish tradition, the tribe of Levi is associated with priestly duties and the preservation of religious knowledge. So, it makes sense that Jacob would choose him to be the guardian of these vital texts. It’s a powerful image: the passing of the torch, the handing down of wisdom.

It highlights the importance of not only preserving our history, but also of understanding it, of making it our own.

And what happened after Jacob's death? The narrative continues: "And it came to pass that after Jacob died the children of Israel multiplied in the land of Egypt, and they became a great nation..."

This is, of course, the beginning of the story of Exodus, the enslavement and eventual liberation of the Israelites. But before we get there, the Book of Jubilees subtly reminds us that even in the face of hardship, the seeds of their identity – the stories, the laws, the very essence of who they were – had already been planted, carefully nurtured, and passed down through the generations, starting right there with Jacob and Levi. It all began with those books.

What are the "books" – the stories, the values, the traditions – that we are passing on to the next generation? And are we merely preserving them, or are we actively renewing them, making them relevant and meaningful for the future? It's a question worth pondering.

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