Jacob turns his attention to his next two sons, binding them together with a severe reprimand. By linking them in this way, he effectively strips them of the right to inherit the mantle of leadership and kingship. Their shared traits and readiness to use brute force make them entirely unfit to lead a nation that must be built upon justice [ספורנו, מלבי״ם].
By highlighting their brotherhood, Jacob is not merely stating a biological fact. Rather, he is pointing to a profound similarity in their inner nature, their way of thinking, and the counsel they share [רמב״ן, אור החיים, העמק דבר]. Commentators agree that this intense bond manifested in two major events: the destruction of the city of Shechem and the plot against their brother Joseph. On one hand, there is a degree of merit in their unity. In the case of Shechem, they acted out of genuine care and protective loyalty for their sister Dinah, willingly stepping into danger for her sake [רמב״ן, כלי יקר, תולדות יצחק, חתם סופר]. On the other hand, this close bond ultimately warped into a unified force for destruction. Regarding the plot against Joseph, commentators deduce through elimination that these two were the primary instigators. Reuben and Judah actively opposed the killing, the sons of the maidservants did not harbor the same deep-seated resentment, and the younger brothers would never have dared to initiate such a plan in front of their elders. Therefore, it was these two who conspired together to eliminate Joseph [רש״י, גור אריה, משכיל לדוד, פני דוד].
Jacob continues his rebuke by condemning the tools of violence in their possession. The primary approach among commentators is that this criticism stems from their unlawful and excessive use of power. In Shechem, even if the city's leader was guilty, the rest of the inhabitants did not deserve a death sentence, especially after they had circumcised themselves and entered into a covenant with Jacob's family [רמב״ן, רד״ק, כלי יקר]. By carrying out this massacre, the brothers essentially adopted the art of murder that rightfully belonged to their uncle Esau, stealing his violent methods for themselves [רש״י, רבנו בחיי, שפתי כהן]. Furthermore, these tools of violence are not just physical weapons; they also represent the cunning and deceit they employed to throw Joseph into a pit [הכתב והקבלה, מלבי״ם].
The specific nature of these violent tools is understood in several ways. One approach suggests that their very kinship and closeness were weaponized, turning their brotherhood into a destructive force [רשב״ם, הכתב והקבלה, ביאור יש״ר]. Another perspective views this as a reference to their dwelling places, accusing them of committing violence in a land where they were merely guests, turning against people who had lived with them in peace [רמב״ן, רד״ק, רלב״ג, מלבי״ם]. Others understand the term literally as swords and physical weapons [רש״י, רד״ק, ברטנורא]. Additionally, some view this as a direct reference to the selling of Joseph [אבן עזרא, צרור המור, שפתי כהן], or as an indication that violence had become their primary acquisition, livelihood, and way of life [רמב״ן, אבן עזרא, העמק דבר]. Finally, there are those who interpret the concept as a matter of recognition, noting that their explosive, angry nature is clearly recognizable to anyone who witnesses their actions [אור החיים, הדר זקנים].