Literary Devices – Bemidbar 17/0

Literary Devices – Bemidbar 17

This topic has not yet undergone editorial review

Allusions

Bemidbar 17:10 is almost linguistically identical to 16:21-22, perhaps intentionally alluding to the previous verse: 

• הִבָּדְלוּ מִתּוֹךְ הָעֵדָה הַזֹּאת וַאֲכַלֶּה אֹתָם כְּרָגַע וַיִּפְּלוּ עַל פְּנֵיהֶם (Bemidbar 16)
• הֵרֹמּוּ מִתּוֹךְ הָעֵדָה הַזֹּאת וַאֲכַלֶּה אֹתָם כְּרָגַע וַיִּפְּלוּ עַל פְּנֵיהֶם (Bemidbar 17)

This parallel equates the rebellion of the nation in Bemidbar 17 with the rebellion of Korach’s congregation in the previous chapter.  The major difference between the two episodes is that in Bemidbar 16 Moshe's "falling on his face" leads to prayer, whereas in Bemidbar 17 it leads to immediate action as he instructs Aharon to stop the plague through bringing incense.¹

Repetition

Coming Close

• The chapter ends with the nation crying: "כֹּל הַקָּרֵב הַקָּרֵב אֶל מִשְׁכַּן י״י יָמוּת", doubling of the word "קרב".
• Commentators explain the doubling in various ways, with some seeing in it an aesthetic device similar to other cases of poetic repetition,² others viewing it as a normal feature of biblical grammar,³ and others suggesting that each verb relates to a different action.⁴
• See Two Complaints of the Nation, and the Re-Appointment of Aharon, by Prof. Yonatan Grossman, which suggests that the people’s fear and confusion leads them to stutter and repeat their words in this verse.

¹ Daat Mikra suggests that the immediate, destructive nature of the plague in Bemidbar 17 was so great that it led Moshe to act quickly and decisively, and did not give him the opportunity to pray.

² See R"Y Bekhor Shor who compares it to the repetition in Tehillim 93:3 "נָשְׂאוּ נְהָרוֹת י״י נָשְׂאוּ נְהָרוֹת קוֹלָם".  For discussion of the phenomenon with many examples, see Poetic Doubling.

³ See Shadal who suggests thatthe first mention of "הַקָּרֵב" is anoun, referring to any who happens to come, while the second appearance serves as a verb.  He compares it to other similar formulations such as "וְהָיָה הַיּוֹצֵא אֲשֶׁר יֵצֵא" (Shofetim 11:31) or "וְשָׁמַע הַשֹּׁמֵעַ וְאָמַר" (Shemuel II 17:9).

⁴ See HaKetav VeHaKabbalah that the first word refers to one approaching the courtyard of the Tabernacle and the second to one who enters the Tabernacle itself.