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Torah From Zion
The Power of Imagery
Dinah's Trait of "Going Out"
In Parshas Vayishlach [the Torah portion of “And He Sent”], we are informed: “And Dinah, the daughter of Leah, whom she bore to Yaakov [Jacob], went out to see the daughters of the land” (34:1). There are two areas of difficulty with this verse. Why do we need to be told who Dinah’s parents are; how is it important to this story? Also, why isn’t Yaakov mentioned together with Leah (i.e., “the daughter of Leah and Yaakov”); instead, the verse elaborates, “whom she bore to Yaakov”? Secondly, why does it relate the purpose of her outing, “to see the daughters of the land”?
Rashi answers the first question. “She was the daughter of Leah—but not of Yaakov? Rather, she shared the same trait as Leah in that she went out, as it says, ‘and Leah went out to greet him’” (30:16). Thus, the Torah emphasizes that she took after her mother in this practice. Yaakov is written in a separate phrase to show that he was not its source.
This trait of “going out” is condemned as an unfavorable activity, and in our Parsha was the cause for the terrible incident with Shechem. We must clarify exactly what this trait of outgoingness entails. What is wrong for a girl to want to go out with her friends on a trip or to be a little social? Why was it bad for Dinah to want to meet the girls of the land? People enjoy traveling around the world to observe different nations in their homelands—Chinese, Russians, South Americans, or Africans. What is the problem with this?
Certainly, because the Torah notes that she went out to see the daughters of the land, it must have been a problematic act, innocent as it may sound. Presently, however, we won’t discuss its impropriety but its consequences for Dinah.
Shechem's Influence Over Dinah — Imagery
This force can be used for good purposes, as well. Earlier, Yaakov called for his wives and spoke to them at length about leaving Lavan’s [Laban’s] house and returning to Yitzchak [Isaac] (31:4-13). Although Hashem [God] had told him explicitly to leave, Yaakov issued many arguments to Rachel and Leah to convince them. He told them that Lavan no longer looked favorably upon him after tricking Yaakov tenfold. He described Hashem’s assistance in amassing his wealth, to impress upon them that He would supply them with ample livelihood, no matter where they lived. Finally, Yaakov concluded that Hashem had revealed Himself and told them to leave.
Now, it is clear that had Yaakov simply informed his righteous wives that he wanted to leave, they would immediately have agreed. Every good wife fulfills her husband’s desires (Tanna D’vei Eliyahu Rabba 10). Especially if he’d said that Hashem had instructed them to go, they would comply without complaint. Why, then, did he feel the need to convince them? He wanted it to be done wholeheartedly. So he explained to them why it was the most beneficial move for them, portraying the unfavorable conditions by Lavan and Hashem’s guiding Hand. It was successful, and they responded, “Do we still have any share in our father’s house? He even consumed all our money!”
Let us illustrate how we can use the power of depiction for good causes. If we want to influence someone to strive for accomplishments, achieve goals, or raise their level of aspirations, we must paint a verbal picture. “If you learn well, you can become a big Rav [Rabbi], a Rosh Yeshiva [Head of Yeshiva], a scholar; you will love and fear Hashem…”
For ourselves, as well, this is an indispensable practice. All our dreams and goals are much easier to achieve if we imagine our success when we begin pursuing them. We can picture ourselves learning for hours on end without interruption, for example. The more vividly we can imagine it, the closer it will be drawn to our senses. If, on the other hand, the objective seems distant and unreachable, it will be very hard to work toward it. Why bother trying? It’s impractical! Once we can feel the achievement in living, bright colors, we can experience it as if it already is reality. Thereby we can truly change and grow.
Imagery for Good Purposes
This force can be used for good purposes, as well. Earlier, Yaakov called for his wives and spoke to them at length about leaving Lavan’s [Laban’s] house and returning to Yitzchak [Isaac] (31:4-13). Although Hashem [God] had told him explicitly to leave, Yaakov issued many arguments to Rachel and Leah to convince them. He told them that Lavan no longer looked favorably upon him after tricking Yaakov tenfold. He described Hashem’s assistance in amassing his wealth, to impress upon them that He would supply them with ample livelihood, no matter where they lived. Finally, Yaakov concluded that Hashem had revealed Himself and told them to leave.
Now, it is clear that had Yaakov simply informed his righteous wives that he wanted to leave, they would immediately have agreed. Every good wife fulfills her husband’s desires (Tanna D’vei Eliyahu Rabba 10). Especially if he’d said that Hashem had instructed them to go, they would comply without complaint. Why, then, did he feel the need to convince them? He wanted it to be done wholeheartedly. So he explained to them why it was the most beneficial move for them, portraying the unfavorable conditions by Lavan and Hashem’s guiding Hand. It was successful, and they responded, “Do we still have any share in our father’s house? He even consumed all our money!”
Let us illustrate how we can use the power of depiction for good causes. If we want to influence someone to strive for accomplishments, achieve goals, or raise their level of aspirations, we must paint a verbal picture. “If you learn well, you can become a big Rav [Rabbi], a Rosh Yeshiva [Head of Yeshiva], a scholar; you will love and fear Hashem…”
For ourselves, as well, this is an indispensable practice. All our dreams and goals are much easier to achieve if we imagine our success when we begin pursuing them. We can picture ourselves learning for hours on end without interruption, for example. The more vividly we can imagine it, the closer it will be drawn to our senses. If, on the other hand, the objective seems distant and unreachable, it will be very hard to work toward it. Why bother trying? It’s impractical! Once we can feel the achievement in living, bright colors, we can experience it as if it already is reality. Thereby we can truly change and grow.
Imagery Can Lead to Assimilation
Returning to Dinah: after the unfortunate incident, she was tormented by an internal struggle. She wondered if she still loved her father and brothers and whether she could rejoin her family after such a shameful event. Alternatively, she considered if enduring the embarrassment was preferable to marrying a gentile. After all, who cares if he is a prince?
This internal conflict is astonishing. How could Dinah, raised in the sanctified home of Yaakov Avinu [Our Father Jacob], even contemplate abandoning his holy legacy and history to live with a goy [non-Jew]? Chazal (Tanchuma Vayishlach 18) describe Dinah as having a profoundly elevated soul. Initially, she was conceived as a male fetus but was miraculously transformed into a girl in response to Leah’s prayers. Leah feared that if she bore another boy, Rachel would be humiliated by having fewer sons than the maidservants. With such a miraculous origin and a lofty soul, how could Dinah even entertain such a lowly choice?
This question becomes even more perplexing given the circumstances of her encounter with Shechem. He had assaulted her, as the verse explicitly states. Why wouldn’t Dinah want to flee from him to escape her shame and pain? Yet, the Midrash (Rabba 80:11) reveals an even more surprising detail: Dinah had no hesitation about staying in Shechem’s house. In fact, she refused to leave, and her brothers had to forcibly drag her out. To convince her, (and Shimon had to promised to marry her)!
The Answer Is as We Said — Shechem’s [Shechem, son of Chamor] power of imagery wielded enough influence on her until she was willing to change her whole outlook.
Unfortunately, this effect is prevalent in our generation, as well. The lure of imagined money can blind good people and bring them to low levels and even assimilation, chas v’shalom [God forbid]. We see that most Jews, no matter their level of religiosity, will not marry out of the faith. It is a red line of impropriety that is out of bounds. However, once money is involved, everything is different. If a girl were to marry a millionaire, well, you can understand it. “Yes, he’s a goy [non-Jew], and Judaism is important, but the main thing is to have a good life. He will give her a comfortable life.”
Painfully, many families suffer this unfortunate situation. And if the girl has trouble finding an appropriate Jewish boy, it is even easier to persuade them. “Anyway, no Jew wants to marry her; don’t you want her to have a good, comfortable life with financial security? He’s a nice person, too.”
This is a demonstration of imagery, for evil purposes. By tapping into the universal desires in life—comfort, pleasure, happiness, etc.—and describing their attainment, it makes it seem like it’s already reality.
Imagery — The Difference Between Tzaddik and Rasha
The Alter of Kelm, Rav Simcha Zissel, revealed an astounding secret (Writings of the Sabba MiKelm and Students, p. 132). Why do some people grow and become tzaddikim [righteous individuals], while others fall and become reshayim [wicked individuals]? The difference lies in the use of imagery.
Tzaddikim understand that achieving success and reaching their destination requires vividly picturing the desired outcome. They bring their goals closer to themselves by feeling and experiencing them from the outset, enabling their realization. A rasha [wicked person], on the other hand, does not bother contemplating respectable goals in life and is therefore unable to achieve them. Instead, they may succeed in worldly, temporal matters, which are tangible and require no effort to perceive. Spiritual, otherworldly concepts, however, demand mental effort and imagination.
Rabbi Chaim Pinchas Scheinberg, zt”l [of blessed memory], often recounted how his father worked in a laundromat, standing over a steaming press. Every day, he returned home drenched in sweat from enduring long hours in intense heat. Yet, he never complained about the discomfort he endured. Why? The difference was imagination. Rabbi Scheinberg’s father focused on his goal: providing sustenance for his family. This vision gave him the strength to withstand the heat happily. What might otherwise be a negative experience became bearable and even fulfilling when the goal remained firmly in mind.
Irrational Imagery
Everyone uses the power of imagery to some extent, but it can sometimes lead to irrationality. Politicians often sway the public with descriptions of an idealized future, even when their promises defy logic. For example, they may claim that peace with the Arabs can be achieved by giving away Jewish settlements like Gush Katif, as though such concessions would resolve longstanding conflicts.
However, this dream is pure folly. Hashem orchestrates the unrest with the Arabs, and surrendering settlements is irrelevant. In truth, the Arabs would not be satisfied with such concessions; even if an entire country were given to them, they would still drive tanks into Tel Aviv and hang those who called for peace.
Why are the Arabs so relentless in their pursuit of their goals? Because they have a vivid dream—a vision of taking over Tel Aviv and eradicating those who do not believe in their false prophet. This vision fuels their endless drive. Meanwhile, politicians prey on the public’s hopes and desires for peace and calm by painting illogical but compelling pictures of tranquility. They make promises that seem so tangible that people begin to believe them: no more soldiers will fall in combat, sons can return from the army, and even natural predators will coexist peacefully, as in the idyllic vision of “the wolf living with the sheep.”
This is the awesome power of imagery.
The media and advertising industry are built on this principle. How do they convince people to buy items they neither need nor want to spend money on? They flood communication channels—radio, newspapers, and advertisements—with vivid images of the product. Eventually, the imagery creates a sense of necessity, convincing the consumer that they must have it. Even the goyim understand and exploit the power of imagery.
Shechem's Influence — Only After a Breach
How was Shechem able to lure Dinah away from her holy upbringing and values? Was he truly so persuasive? The truth is that Shechem could not have succeeded without an initial breach in Dinah’s modesty, albeit a minuscule one.
The Midrash (Rabba 80:2) attributes the entire incident to Dinah “going out,” as the Torah states. This act created an opening for Shechem to penetrate her heart with his arguments. It appears that Shechem realized Dinah would never willingly consent to him outright, as she was too upright to be swayed by promises of wealth. Thus, he first defiled her and then appealed to her heart.
Chazal explain that the breach in Dinah’s modesty—her act of “going out”—was what allowed Shechem to exert influence over her.
This teaches us an astonishing truth: even a small deviation from modesty can lead to disaster. One might ask why Yaakov permitted Dinah to go out at all. The answer underscores how seemingly minor the act was—Dinah merely wanted to visit other girls. With her noble upbringing and illustrious forebears, what harm could come from such a simple act?
However, once an imperfection is present, danger lurks. Just as a fly seeks out filth or decay, even in the smallest amounts, so too did Shechem act as a “fly,” preying upon Dinah’s slight flaw of “going out.”
1. Rabbi Chaim Shmuelevitz t”1 explained the Gemara in Brachos 10b that the Shunamite woman knew Elisha was holy man because no fly was ever seen on his table. Since flies are attracted to filth and refuse, they don’t go near purified people. Thus, Elisha must have been a tzaddik. (See also Rabbeinu Yona on Avos 5:5.)
Imagery in Chinuch
This story provides a powerful lesson in chinuch [education]. Shechem seduced Dinah with carefully chosen imagery—houses, fields, and vineyards. He stole her heart by appealing to physical desires.
From this episode, we learn that females are more affected by physicality than males. If a daughter begins to slide off the derech [path], chas v’shalom, the proper response is to show her how remaining within the community can fulfill her desires, even in physical and emotional terms. The Torah is teaching us that appealing to such needs is an effective way to influence girls.
Dinah’s story ends with another example of this principle. She refused to leave Shechem’s house until Shimon made her a grand promise: she could marry one of the holy tribes, Shimon himself. Shimon understood that after Shechem’s extravagant promises, he needed to offer something even greater. By appealing to Dinah’s emotions, he successfully persuaded her to return to her family.
This method works for boys as well, but the approach must be tailored to their aspirations. Parents and educators should speak to boys on their wavelength, painting vivid pictures of the dreams they wish to achieve. By projecting upright goals and achievements, such as Torah scholarship or leadership, boys can be inspired to strive for greatness.
The key to nurturing and developing potential lies in helping individuals feel their successes vividly, here and now.
Excerpted with permission from Imrei Mordechai, Vol. 2, A Collection of Inspirational Insights from the “Mussar Shmoozes” of HaGaon Rabbi Mordechai Goldstein Ztzvk”l, The Imrei Mordechai Institute, Diaspora Yeshiva Toras Yisrael, Mount Zion, Jerusalem, Kislev 5779.
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