Literary:Redundancy/0

Redundancy In Torah

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Introduction

Tanakh, like many written works, is filled with repetitions. Sometimes verses repeat almost verbatim within the same chapter or story.  Elsewhere, a later story will recall an earlier one using similar language.  At times, even within a verse or two, phrases will repeat.  How are these doublings to be understood?

While Midrash will often seek meaning in repetition, distinguishing between each appearance of a phrase and demonstrating that each has its own significance, Peshat commentators often attribute repetition to "דרכי המקראות", recognizing some reiterations to be literary or stylistic devices. Doublings might come to elaborate on and clarify a previous statement, connect narratives, highlight an important point, or simply beautify the text. At times, too, they might simply reflect everyday speech in which repetition is a natural means of expressing strong emotions or emphasis. Below, we will will explore several literary devices which entail repetition and how they might explain apparent redundancies in the Biblical text.

Heading Followed by Details: כלל ופרט

Some cases of repetition in Tanakh might be accounted for by the principle commonly known as a "כלל ופרט" or "כלל ואחר כך מפרש". This is a literary device in which a narrative opens with a general statement which is then elaborated upon.  The verse/s following the heading provide explanatory notes or details which involve a restatement of the original verse. Several examples follow.  Alternative readings of the doublings can be found in the footnotes.

• "וַיָּרׇץ לָבָן אֶל הָאִישׁ" (Bereshit 24:29-30) – Bereshit 24:29-30 shares that Lavan ran to Avraham's servant, "וַיָּרׇץ לָבָן אֶל הָאִישׁ", then speaks of his seeing the jewelry on Rivka, and finally repeats, "וַיָּבֹא אֶל הָאִישׁ".  ShadalBereshit 24:30About R. Shemuel David Luzzatto explains that Lavan did not approach the servant twice, but rather verse 29 is a general statement which is explained by verse 30 which details what prompted Lavan run to the servant. After seeing the jewellery on Rivka, Lavan decided it was worth greeting the servant.¹
• "וַיֵּלֶךְ חָרָנָה" (Bereshit 28:10) – Bereshit 28:10 tells the reader that Yaakov went to Charan ("וַיֵּלֶךְ חָרָנָה"), the next verses proceed to speak of his dream in Beit El, and then Bereshit 29:1 repeats that he headed to Charan ("וַיֵּלֶךְ אַרְצָה בְנֵי קֶדֶם"). R"Y Bekhor ShorBereshit 28:10About R. Yosef Bekhor Shor and  R. Avraham b. HaRambamBereshit 28:10About R. Avraham Maimonides explain that this is a "כלל ופרט".  The story opens with a general heading sharing that Yaakov went from Beer Sheva to Charan, then steps back to explain what happened along the way.²
• "וַיָּשֶׁב מֹשֶׁה אֶת דִּבְרֵי הָעָם אֶל י״י" (Shemot 19:8-9) – In the description of the preparations for revelation, we are told twice that Moshe relayed the people's words to Hashem, in Shemot 19:8 and 19:9. RashbamShemot 19:8-9Vayikra 9:24Vayikra 10:2About R. Shemuel b. Meir suggests that the repetition is another example of the Torah being "כולל ואחר כך מפרש", as verse 9 provides the context of verse 8.‎³
• "וַתֵּצֵא אֵשׁ מִלִּפְנֵי י״י וַתֹּאכַל עַל הַמִּזְבֵּחַ" (Vayikra 9:24) – Vayikra 9:24 describes a Divine fire consuming Aharon's offerings on the eighth day of the consecration ceremony ("וַתֵּצֵא אֵשׁ מִלִּפְנֵי י״י וַתֹּאכַל עַל הַמִּזְבֵּחַ"). Vayikra 10:1-2, then speak of the deaths of Nadav and Avihu, where the verse similarly shares, " וַתֵּצֵא אֵשׁ מִלִּפְנֵי י״י וַתֹּאכַל אוֹתָם". According to most commentators these refer to two distinct events. RashbamShemot 19:8-9Vayikra 9:24Vayikra 10:2About R. Shemuel b. Meir, though, suggests that Vayikra 9:24 is not the conclusion to chapter 9 but the heading of the story of Nadav and Avihu, telling the reader of a fire that is to come in the continuation of the story.⁴
• Service of Yom Hakippurim (Vayikra 16) – In the description of the cultic service of Yom HaKipurrim in Vayikra 16, there is a dual doubling. Twice the chapter mentions the sacrificing of Aharon's sin-offering of the cow (in verses 6 and 11) and twice it mentions the sacrificing of the nation's sin-offering of the goat (in verses 9 and 15).  It is possible that the offerings are really first sacrificed in verses 11 and 15 and that verses 6-9 are simply an abstract of what is to come.  They introduce the sacrifices and atonement to be achieved and then the verses backtrack to provide the details of the procedure.

• "וַיָּשֶׁב אֶת אֶלֶף וּמֵאָה הַכֶּסֶף לְאִמּוֹ" (Shofetim 17:3-4) – In both Shofetim 17:3 and 17:4 the verses speak of Michah returning the money he stole to his mother. RashbamShemot 19:8-9Vayikra 9:24Vayikra 10:2About R. Shemuel b. Meir suggests that verse 3 is a general statement of what took place, while the following verse backtracks, providing the details.⁵

Resumptive Repetition

Another literary device which might explain several cases of seeming redundancy in the Biblical text is a technique known as resumptive repetition.  Since Tanakh does not have parentheses, commas, and other similar markers, it will sometimes use repetition to hint to the reader that a section of text is parenthetical. By repeating the last statement made before the digression, Tanakh lets the reader know that the tangent has ended and that the earlier narrative is now resuming.  At times, too, this technique points to achronology in the text, indicating that the intervening unit occurred simultaneously with the surrounding story.

I. Resumptive repetition of a phrase or more to resume an earlier narrative

• Bereshit 22:8 resumes Bereshit 22:6 – See ShadalBereshit 22:8About R. Shemuel David Luzzatto⁶
• Bereshit 39:1 resumes Bereshit 37:36 – See RashiBereshit 39:1Yehoshua 14:15Yehoshua 14:15Shofetim 2:6About R. Shelomo Yitzchaki, RadakBereshit 39:1About R. David Kimchi, Ibn KaspiBereshit 39:1Bereshit 39:1About R. Yosef ibn Kaspi
• Bereshit 43:24 resumes Bereshit 43:17⁷
• Shemot 6:29-30 resumes Shemot 6:10-12 – See RashiBereshit 39:1About R. Shelomo Yitzchaki, Ibn EzraShemot First Commentary 6:30Shemot Second Commentary 6:29About R. Avraham ibn Ezra, ShadalShemot 6:29About R. Shemuel David Luzzatto.⁸
• Vayikra 8:13 resumes Vayikra 8:6 – See Ibn EzraVayikra 8:13About R. Avraham ibn Ezra
• Vayikra 16:11 resumes Vayikra 16:6 – See Ibn EzraVayikra 16:11About R. Avraham ibn Ezra⁹
• Vayikra 23:4 resumes Vayikra 23:2 – See RambanVayikra 23:2About R. Moshe b. Nachman, R. D"Z HoffmannVayikra 23:4About R. David Zvi Hoffmann¹⁰
• Bemidbar 5:18 resumes Bemidbar 5:16¹¹
• Bemidbar 13:16-17 resumes Bemidbar 13:3-4¹²
• Bemidbar 21:31 resumes Bemidbar 21:25
• Devarim 4:45-49 resumes Devarim 1:1-5 –  See RambanDevarim 1:1Devarim 4:41Devarim 4:47About R. Moshe b. Nachman
• Yehoshua 14:15 resumes Yehoshua 11:22-23 – See RashiBereshit 39:1Bereshit 39:1Yehoshua 14:15About R. Shelomo Yitzchaki
• Shemuel I 14:6 resumes  Shemuel I 14:1 – See MetzudotMetzudat David Shemuel I 14:6About R. David Altschuler¹³
• Shemuel I 29:1 resumes Shemuel I 28:1-2¹⁴
• Melakhim II 7:8 resumes Melakhim II 7:5
• Melakhim II 17:23 resumes Melakhim II 17:6
• Divrei HaYamim I 5:3 resumes Divrei HaYamim I 5:1
• Divrei HaYamim I 9:35 resumes Divrei HaYamim I 8:29  – See RadakDivrei HaYamim I 9:35About R. David Kimchi
• Divrei HaYamim II 2:17 resumes 2:1 – See commentary attributed to RashiDivrei HaYamim II 2:17About R. Shelomo Yitzchaki
• Divrei HaYamim II 21:10 resumes  Divrei HaYamim II 21:8 – See commentary attributed to RashiDivrei HaYamim II 21:10About R. Shelomo Yitzchaki

II. Resumptive repetition of a full verse or more to connect consecutive books 

• Shemot 1:1 resumes Bereshit 46:8 – See RambanShemot 1:1About R. Moshe b. Nachman¹⁵
• Shofetim 2:6-9 resumes Yehoshua 24:28-31¹⁶
• Ezra 1:1-2 resumes Divrei HaYamim II 36:22-23 – See Ramban on Shemot 1:1Shemot 1:1About R. Moshe b. Nachman

III. Resumptive repetition as an indicator of achronology – In the examples below the resumptive repetition serves not only to resume the original narrative but also to indicate  that the intervening unit occurred simultaneously.¹⁷ In some of the examples, the resumption is formulated in a past perfect form which further hints to the achronology.¹⁸

• Bereshit 37:36 and Bereshit 39:1 – The saga of Yosef's sale is interrupted by the story of Yehuda and Tamar.  The narrative resumption might hint to the fact that the two events overlapped in time.¹⁹
• Shemuel I 4:11 and Shemuel I 5:1 – Shemuel 4:11 mentions the Philistine's taking of the ark, then switches focus to speak of events taking place in the Israelite camp, only returning to speak of what happened to the ark in Chapter 5. The simultaneity of the two events is highlighted by the resumptive repetition.
• Shemuel I 14:1 and 6 – The chapter breaks off the narrative of Yonatan's foray into the Philistine camp to spotlight Shaul's simultaneous inactivity in the Israelite camp and then resumes the original narrative. Here, too, the text points to the synchroneity of the events by employing a narrative resumption.
• Shemuel I 28:1-2 and Shemuel I 29:1– Chapter 28 opens with the Philistines gathering for battle ("וַיִּקְבְּצוּ פְלִשְׁתִּים אֶת מַחֲנֵיהֶם"), but then cuts off to tell the story of Shaul and Ba'alat Ha'Ov. The original narrative is resumed in Chapter 29, echoing "יִּקְבְּצוּ פְלִשְׁתִּים אֶת כׇּל מַחֲנֵיהֶם". It is likely that here, too, the technique indicates that the two stories overlapped in time.²⁰
• Shemuel II 13:34-37 – Shemuel II 13:34 tells of Avshalom fleeing after having murdered Amnon. The point is repeated in verse 37. Sandwiched in between the two verses is a description of what is simultaneously going on in the palace when word of the murder arrives.
• Melakhim I 20:12 and 16 – The narrator switches off between the Aramean and Israelite camps, employing resumptive repetition to highlight the split screen.

IV. Resumptive repetition of individual words within a sentence²¹

• Bereshit 6:9-10 (אלה תולדות/ ויולד) – RambanBereshit 6:9Shemot 1:1Shemot 4:9Shemot 6:13Vayikra 23:2Devarim 1:1Devarim 4:41Devarim 4:47About R. Moshe b. Nachman
• Bereshit 21:16 (וַתֵּשֶׁב מִנֶּגֶד)
• Shemot 4:9 (וְהָיוּ) – RambanShemot 1:1Shemot 4:9Shemot 4:9Shemot 6:13Shemot 6:13Vayikra 23:2Devarim 1:1Devarim 4:41Devarim 4:47About R. Moshe b. Nachman²²
• Bemidbar 7:18-19 (הִקְרִיב) – Ibn EzraVayikra 8:13Vayikra 16:11Vayikra 23:2-4Vayikra 23:2-4Bemidbar 7:18Bemidbar 7:18-19Bemidbar 13:16Bemidbar 32:5Bemidbar 32:5Devarim 29:23Shemot First Commentary 6:30Shemot Second Commentary 1:1Shemot Second Commentary 1:1Shemot Second Commentary 6:29About R. Avraham ibn Ezra²³
• Vayikra 27:3 (וְהָיָה עֶרְכְּךָ) – See RambanShemot 1:1Shemot 4:9Shemot 4:9Shemot 6:13Shemot 6:13Vayikra 23:2Devarim 1:1Devarim 4:41Devarim 4:47About R. Moshe b. Nachman
• Devarim 17:5 (אֶת הָאִישׁ אוֹ אֶת הָאִשָּׁה) – 
• Devarim 18:6 (יָבֹא/ וּבָא) - RambanShemot 1:1Shemot 4:9Shemot 4:9Shemot 6:13Shemot 6:13Vayikra 23:2Devarim 1:1Devarim 4:41Devarim 4:47About R. Moshe b. Nachman
• Shemuel I 29:10 (הַשְׁכֵּם/וְהִשְׁכַּמְתֶּם)
• Melakhim II 24:2 (וַיְשַׁלַּח/וַיְשַׁלְּחֵם) – See MetzudotMetzudat David Shemuel I 14:6Metzudat David Melakhim II 24:2Metzudat David Yirmeyahu 20:5About R. David Altschuler
• Yirmeyahu 20:5 (וְנָתַתִּי/אֶתֵּן ) – See MetzudotMetzudat David Shemuel I 14:6Metzudat David Melakhim II 24:2Metzudat David Yirmeyahu 20:5About R. David Altschuler

V. "Double VaYomer" – See discussion below.²⁴

VI. Poetic Doubling (פסוקי דשמואל) – See discussion below.

Double Vayomer

In many verses, one finds that the word "וַיֹּאמֶר" is mentioned twice despite there not being an explicit change in speaker in between. At times, there is no speech at all in between the two occurrences of the word "וַיֹּאמֶר" (as in Bereshit 22:7:"וַיֹּאמֶר יִצְחָק אֶל אַבְרָהָם אָבִיו וַיֹּאמֶר אָבִי"),²⁵  while at other times, the initial "וַיֹּאמֶר"  is followed by a speech, but in the middle of that speech, the word "וַיֹּאמֶר" appears again, seemingly for no reason. Several explanations have been given for the phenomenon,²⁶ with some viewing this as a literary device and "a way of the text",²⁷ and others assuming that there is something to be learned from the doubling in each case:²⁸

• Resumptive Repetition – Ibn Janach, Ibn Ezra, R"Y Bekhor Shor,²⁹ and others³⁰ suggest that in many cases, especially when no speech interrupts the two "וַיֹּאמֶר"s, the doubling might be another example of resumptive repetition, where the word is doubled due to a digression or an intervening explanatory note which breaks the flow of the verse. Thus, for instance in Shemot 1:15-16, the elaboration "אֲשֶׁר שֵׁם הָאַחַת שִׁפְרָה וְשֵׁם הַשֵּׁנִית פּוּעָה" severs the initial "וַיֹּאמֶר מֶלֶךְ מִצְרַיִם" from the content of his speech, necessitating repetition of the word וַיֹּאמֶר"‏‏".‎³¹

• Other examples include: Bereshit 22:7,³² Bereshit 30:27-28,³³ Bereshit 46:2,³⁴ Shemot 1:15-16,³⁵ Shemot 16:6-8,³⁶ Vayikra 16:1-2,³⁷ Shemuel II14:4,³⁸ Shemuel II 21:2-3,³⁹ Shemuel II 24:17,⁴⁰ Melakhim I 3:26,⁴¹ Yirmeyahu 28:5-6, Yechezkel 10:2,⁴² Esther 7:5,⁴³ Divrei HaYamim II 31:10.

• Pause – In cases where a new "ויאמר" interrupts a long speech, the doubling might indicate that there was a pause between the two utterances.⁴⁴ This pause might indicate that there was a lack of expected or desired response, necessitating the speaker to resume speaking,⁴⁵ or that there was an unstated event that occurred in the middle,⁴⁶ or perhaps simply that some time elapsed between the two statements.

• Lack of desired response – Bereshit 15:2-3,⁴⁷ Bereshit 16:9-11,⁴⁸ Bereshit 19:9⁴⁹ Bereshit 20:9-10,⁵⁰ Bereshit 24:23-25,⁵¹ Bereshit 30:27-28,⁵² Bereshit 37:21-22,⁵³ Bereshit 45:3-4,⁵⁴ Bereshit 47:3-4,⁵⁵ Shemot 5:4-5,⁵⁶ Shemot 32:7-10,⁵⁷  Bemidbar 32:2-5,⁵⁸ Shemuel I 17:8-10,⁵⁹ Shemuel I 26:9,⁶⁰ Melakhim I 2:42-44,⁶¹ Yirmeyahu 37:17,⁶²  Divrei HaYamim 24:6-8⁶³
• Intervening event – Bereshit 15:5,⁶⁴ Bereshit 19:9,⁶⁵ Shemot 3:5-6,⁶⁶ Yehoshua 3:9-10,⁶⁷ Shemuel I 14:33-34,⁶⁸ Yechekel 8:12-13⁶⁹
• Time Passed – Bereshit 42:1-2,⁷⁰ Shemot 16:6-8⁷¹

• Change of Addressee – At times the word "וַיֹּאמֶר" will appear twice because a new individual is being addressed, whether explicitly or implicitly. Often, too, the first speech might be an inner speech, said to one's self, and only the second utterance is said aloud to others (or vice versa). In such cases one might translate the doubling as "He thought... he said..."
• Two distinct individuals/groups – See Bereshit 9:25-26,⁷² Shemot 5:4-5,⁷³ Esther 7:5,⁷⁴ Shemuel II 14:4,⁷⁵ Shemuel II 15:3-4,⁷⁶ Yirmeyahu 28:5-6⁷⁷
• Inner vs. outer speech – Bereshit 15:2-3,⁷⁸ Bereshit 17:17-18,⁷⁹ Bereshit 27:36,⁸⁰ Bereshit 37:21-22,⁸¹ Shemuel I 18:21,⁸² Melakhim II 6:27-28,⁸³ Ruth 3:14-15⁸⁴
• Multiple Speakers – the doubling might alterabtively indicate that there are multiple speakers, even though this is not explicit in the text.
• See Bereshit 19:9,⁸⁵ Shofetim 21:16-20,⁸⁶ Shemot 16: 6-8⁸⁷

• Elaboration – See Bereshit 15:2-3, 19:9, Shemot 3:14, 16:6-8⁸⁸

Poetic Doubling (פסוקי דשמואל)

Rashbam notes a phenomenon, dubbed after him "פסוקי דשמואל‎,"⁸⁹ found in several poetic passages, in which a verse opens, diverges to mention the subject, and then doubles the opening before finishing the thought.⁹⁰ For example, see Bereshit 49:22: "בֵּן פֹּרָת יוֹסֵף בֵּן פֹּרָת עֲלֵי עָיִן" or Tehillim 92:10:  "כִּי הִנֵּה אֹיְבֶיךָ י״י כִּי הִנֵּה אֹיְבֶיךָ יֹאבֵדוּ". What is the purpose of the doubling in such cases?

• Resumptive repetition –Though RashbamBereshit 49:22Shemot 15:6About R. Shemuel b. Meir does not say so explicitly,⁹¹ he might view such verses as examples of resumptive repetition.  Even though the digression is but a word long, the flow of the thought is interrupted by mention of the subject and thus needs to be resumed.⁹²
• Emphasis – One might alternatively understand such doublings as serving to emphasize a point (see Radak),⁹³ or coming to highlight that whatever action spoken of occurred multiple times or for long duration (see Ibn Ezra).⁹⁴
  
• Aesthetics – It is also possible that these are all simply poetic flourishes, with the phrases doubled for aesthetic reasons.
• Examples include: Bereshit 49:22, Shemot 15:6, 11, 16, Shofetim 5:12, Tehillim 92:10, 93:3, 94:3, 115:1, Tehillim 118:16, 124:1-2, Kohelet 1:2

¹ See R. SaadiaCommentary Bereshit 24:29About R. Saadia Gaon.  Cf. the Tur (long commentary) who brings the alternative possibility that Lavan actually approached the servant twice. He first ran, looking for Rivka, and then when he saw the jewelry on her, he once again approached the servant, this time to welcome him graciously.

² Cf. Bavli Sanhedrin 95bSanhedrin 95bAbout the Bavli which apparently reads Bereshit 28:10 and 29:1 as speaking of two distinct events.  They imply that 28:10's "וילך חרנה" means that  Yaakov had arrived in Charan.  Afterwards, realizing that he had passed Beit El and not prayed there, he returned to pray, only heading again to Charan in 29:1.

³ See Rashi, in contrast, who suggests that actually the verses refer to two different responses of the nation. Verse 8 refers to their statement "כֹּל אֲשֶׁר דִּבֶּר י״י נַעֲשֶׂה" while verse 9 refers to the nation's desire to hear Hashem directly (a response not mentioned explicitly in the text).

⁴ In other words, the fire which consumes the offerings is identical to the fire which killed Nadav and Avihu. This fire first appeared after they brought the incense, not beforehand.  For elaboration and the ramifications of this reading for understanding the deaths of Nadav and Avihu, see Why Were Nadav and Avihu Killed.

⁵ Cf. RadakShofetim 17:3About R. David Kimchi and RalbagShofetim 17:3About R. Levi b. Gershom, in contrast, who understand that Michah returned the monies twice. First he gave them to his mother who then returned them to him to make an idol, but since he did not want to be bothered to deal with the sculptor, he gave them back to his mother so she could take care of the matter.

⁶ Contrast RashiBereshit 22:8Vayikra 23:4Bemidbar 5:18Yehoshua 14:15Shofetim 2:6Shofetim 2:6About R. Shelomo Yitzchaki who suggests that the verse wants to emphasize that even though Yitzchak realized that he might be the sacrifice he, nonetheless, he continued to walk together with his father.

⁷ See RashiBereshit 43:24Yehoshua 14:15Yehoshua 14:15Shofetim 2:6About R. Shelomo Yitzchaki and ShadalBereshit 43:24About R. Shemuel David Luzzatto who offer a different explanation for the doubling, suggesting that the brothers did in fact enter the house twice.  After being ushered in the first time, however, they pushed their way back out (or to the foyer) to explain about the monies that were returned, and only willingly reentered after being told that all was well.

⁸ Contrast Lekach TovShemot 6:30Shemot 6:30About R. Toviah b. Eliezer who maintains that the two verses speak of two distinct conversations and that Moshe repeatedly requested that Hashem solve his speech issue. Cf. RambanShemot 6:13About R. Moshe b. Nachman.

⁹ Contrast Sifra and RashiVayikra 16:6Vayikra 16:11Vayikra 23:4Bemidbar 5:18Yehoshua 14:15Shofetim 2:6Shofetim 2:6About R. Shelomo Yitzchaki.

¹⁰ Contrast Ibn EzraVayikra 23:2-4Shemot Second Commentary 6:29About R. Avraham ibn Ezra who suggests that the dual heading comes to introduce two types of "Moadim", the weekly "Moed" of Shabbat and the annual festivals.  See also the Sifra and Rashi Bereshit 22:8Bereshit 39:1Vayikra 23:4About R. Shelomo Yitzchakiwho learn distinct laws from each verse.

¹¹ RashiBemidbar 5:18Shofetim 2:6About R. Shelomo Yitzchaki offers a different explanation for the doubling, learning from it that the suspected adulteress is moved from one place to another.

¹² Contrast Ibn EzraBemidbar 13:16About R. Avraham ibn Ezra who says that the verse repeats "אֵלֶּה שְׁמוֹת הָאֲנָשִׁים" as a contrast to Yehoshua. Though his name was changed, the other names were not.

¹³ Contrast MalbimShemuel I 14:6About R. Meir Leibush Weiser who suggests that the verses refer to two stages in Yonatan's thinking. In verse 1 he suggests only to approach the Philistine camp. It is first in verse 6 that he decides to actually attack.

¹⁴ See below that this repetition might also indicate simultaneity and see MalbimShemuel I 14:6Shemuel I 29:1About R. Meir Leibush Weiser who disagrees.

¹⁵ Contrast RashiBereshit 22:8Bereshit 39:1Bereshit 43:24Shemot 1:1Shemot 6:29-30Vayikra 16:6Vayikra 16:11Vayikra 23:4Vayikra 23:4Bemidbar 5:18Yehoshua 14:15Shofetim 2:6Shofetim 2:6About R. Shelomo Yitzchaki and RashbamShemot 1:1Shemot 1:1Shemot 19:8-9Vayikra 9:24Vayikra 10:2About R. Shemuel b. Meir.

¹⁶ See Rashi,Bereshit 22:8Bereshit 39:1Bereshit 43:24Shemot 1:1Shemot 1:1Shemot 6:29-30Vayikra 16:6Vayikra 16:11Vayikra 23:4Vayikra 23:4Bemidbar 5:18Yehoshua 14:15Shofetim 2:6Shofetim 2:6About R. Shelomo Yitzchaki RadakShofetim 2:6Divrei HaYamim I 5:3Divrei HaYamim I 9:35Bereshit 28:10Bereshit 39:1Shofetim 17:3About R. David Kimchi and RalbagShofetim 2:6Shofetim 17:3About R. Levi b. Gershom, who instead explain that the repetition is a flashback intended to create a contrast with the upcoming verses.  The chapter wants to contrast the obedience of the people in the time of Yehoshua with the disobedience and idolatry of future generations about to be described.

¹⁷ Some of the examples mentioned below are listed above as well.

¹⁸ See S. Talmon, "The Presentation of Synchroneity and Simultaneity in Biblical Narrative", Scripta Hierosolymitana 27 (1978): 117-133, who highlights this role of resumptive repetition, discussing several of the examples below at length.

¹⁹ See Chronological and Thematic Orderfor the factors which make it difficult to read the stories as being consecutive.

²⁰ See, though, Malbim who assumes that Chapter 29 chronologically follows Chapter 28 and that 29:1 refers to a second gathering of the Philistines and is not identical to 28:1.

²¹ See Ibn Janach (Sefer HaRikmah, Gate 26, "ממה שהוסף בו לנחץ ממה שאין צרך בדברים אליו")  who devotes a subsection of the chapter to discussion of this specific type of resumptive repetition, bringing many examples. He describes the phenomenon as being cases where "נשנה בעבור האמצעיים הפוסקים לסדר הדברים"

²² Compare Rashi who instead suggests that the doubling clarifies that the water first became blood on the ground and not in Moshe's hand.

²³ Cf. Rashi who does not give a literary reason for the doubling but instead suggests that it hints to the fact that Yissachar merited to be second of those who sacrificed for two reasons.

²⁴ This phenomenon is really no different than the above category, as it too constitutes cases where but an individual word is repeated to resume a thought. However, due to the preponderance of cases where the doubled word is specifically "ויאמר" and the fact that several other explanations have been given for such doublings, it will be discussed separately below.

²⁵ See Bereshit 22:7, Bereshit 46:2, Shemot 1:15-16, Shemot 16:6-8, Vayikra 16:1-2, Shemuel II 14:4, Shemuel II 21:2-3, Shemuel II 24:17, Melakhim I 3:26, Yirmeyahu 28:5-6, Yechezkel 10:2, Esther 7:5, Nechemyah 3:34, Divrei HaYamim II 31:10.

²⁶ For a comprehensive discussion of the topic see מאיר שילוח, "ויאמר... ויאמר", ספר קורנגרין (תשכ"ד): 251-267.

²⁷ See Ibn Janach, Ibn Ezra, Ramban and R"Y Bekhor Shor in the examples brought below. They each view at least some of the cases as being examples of resumptive repetition, which serves a functional role but adds no deeper meaning to the text..

²⁸ R. Yochanan in several places (Eikhah Rabbah 1:41, Tanchuma Emor 3, Midrash Shemuel 24:8, and compare Vayikra Rabbah 26:8) asserts that any time the word "וַיֹּאמֶר" appears twice one is supposed to learn something out from the verse ("צָרִיךְ לִדָּרֵשׁ"), implying that this is not a literary device, but rather each case might have its own explanation.

²⁹ See the examples below with the accompanying footnotes.

³⁰ See also Ramban and R. D"Z Hoffmann who also suggest this.

³¹ See RambanBereshit 6:9Shemot 1:1Shemot 4:9Shemot 6:13Vayikra 23:2Devarim 1:1Devarim 4:41Devarim 4:47About R. Moshe b. Nachman, R. Bachya, and R. D"Z HoffmannShemot 1:16Vayikra 23:4About R. David Zvi Hoffmann.

³² See Ibn EzraVayikra 8:13Vayikra 16:11Vayikra 23:2-4Bemidbar 7:18-19Bemidbar 13:16Bemidbar 32:5Devarim 29:23Shemot First Commentary 6:30Shemot Second Commentary 1:1Shemot Second Commentary 6:29About R. Avraham ibn Ezra and R. D"Z HoffmannShemot 1:16Vayikra 23:4About R. David Zvi Hoffmann. In this case, the additional "וַיֹּאמֶר" might have also been necessary for clarification, as otherwise the verse would read " וַיֹּאמֶר יִצְחָק אֶל אַבְרָהָם אָבִיו אָבִי" which, in the absence of quotation marks, would be confusing for the reader.

³³ See R. Yosef Bekhor Shor.

³⁴ See RambanBereshit 6:9Shemot 1:1Shemot 4:9Shemot 6:13Vayikra 23:2Devarim 1:1Devarim 4:41Devarim 4:47About R. Moshe b. Nachman and R. D"Z HoffmannShemot 1:16Vayikra 23:4About R. David Zvi Hoffmann.

³⁵ See above.

³⁶ See Chizkuni 16:8 and, less explicitly, R"Y Kara on 16:6.

³⁷ See R. David Zvi HoffmannShemot 1:16Vayikra 23:4About R. David Zvi Hoffmann

³⁸ The intervening mention of the fact that "וַתִּפֹּל עַל אַפֶּיהָ אַרְצָה וַתִּשְׁתָּחוּ" might have  necessitated repetition of the word "ותאמר".

³⁹ See Ibn Kaspi that the parenthetical background regarding the Gibeonites interrupts the narrative, leading to the repetition.

⁴⁰ The explanatory phrase "בִּרְאֹתוֹ אֶת הַמַּלְאָךְ הַמַּכֶּה בָעָם" cuts the introductory "וַיֹּאמֶר דָּוִד" from the content of the speech, leading the verse to repeat "וַיֹּאמֶר".

⁴¹ The words "כִּי נִכְמְרוּ רַחֲמֶיהָ עַל בְּנָהּ" disconnect the opening "ותאמר" from the content of the speech.

⁴² See Ibn Janach, Sefer HaRikmah Gate 26.

⁴³ See R"Y Bekhor ShorBereshit 30:28About R. Yosef Bekhor Shor. In this case, however, it is somewhat difficult to explain that the repetition is due to a "lengthy digression" as only Achashverosh' name and title follow the initial "ויאמר".  It is likely for this reason that many exegetes offer other explanations for the phenomenon in this specific instance (see discussion below).

⁴⁴ Abarbanel, Malbim and R. D"Z Hoffmann (see Bereshit 19:9,  37:21) often use this explanation in discussing various cases of the phenomenon.

⁴⁵ In other words, the speaker paused, expecting a response, but when none was forthcoming, he spoke again, recognizing that the first speech did not achieve its goal. The addressee might have been overcome by emotion and unable to respond necessitating the speaker to change his tone or content. Alternatively, the audience might not have been persuaded or was was otherwise unsatisfied by the speaker's original comment and not willing to respond, leading the speaker to rephrase or add to his speech. At times, too, the original request might not have been so explicit, leading the listener to wait for elaboration.

⁴⁶ For example if the initial statement includes a request to do something,one may assume that the listener then fulfilled the request, and only afterwards did the speaker resume his speech.

⁴⁷ See Chizkuni who notes "לפי שהפסיק בנתיים", without elaborating.  Abarbanel, though, explains that Avraham at first only hinted to his complaint regarding lack of children, and only when Hashem did not respond did he elaborate. Cf. Netziv who suggests that Avraham recognized that he had not spoken properly and emended his wording.

⁴⁸ See Abarbanel that the angel needed to add argument after argument until Hagar was persuaded to go home. After each he paused, hoping she would be convinced.

⁴⁹ After the people of Sedom tell Lot to approach, they wait for him to do so before continuing. See R. D"Z Hoffmann that the doubling represents a pause. Cf. Netziv who suggests that there might have been multiple speakers and different groups within the inhabitants of Sedom said different things.

⁵⁰ It is possible that Avimelekh's initial accusation is met by silence by the shocked or fearful Avraham, leading to him restate his claim in calmer tones. See Abarbanel and Shadal and compare Netziv.

⁵¹ See R. D"Z Hoffmann (on Bereshit 37:1).  He does not explain why Rivka paused, perhaps she was expecting the servant to say something more about the relationship.

⁵² See Netziv and R. D"Z Hoffmann that Lavan is hesitant to offer Yaakov' wages and only after his words are met with silence does he realize he needs to continue with an offer.

⁵³ See R"Y Bekhor Shor, Abarbanel  and R. D"Z Hoffmann that Reuven did not succeed in persuading the brothers at first and needed to find additional arguments. Compare the Netziv.

⁵⁴ Here, it is explicit in the verses that Yosef expected a response but that the brothers were too terrified to say anything, leading Yosef to continue.

⁵⁵ See Abarbanel that the brothers pause after saying that they are shepherds hoping that Paroh on his own will suggest that they move to Goshen. When Paroh is not forthcoming they speak again, spelling out their request.

⁵⁶ See Rav Hirsch that Paroh's initial words were met with silence, leading him to change tactics and try again.

⁵⁷ See Abarbanel that Moshe might not have responded after Hashem's iniial words out of shame for the people's behavior.

⁵⁸ Abarbanel explains that Reuven and Gad hesitantly hinted to their request to live on the eastern flank of the Jordan, hoping Moshe would understand without them needing to elaborate, but when he is silent, they are forced to say what they want explicitly.  He notes that this is common human behavior: "It frequently happens that a humble man is embarrassed to request something from his lord explicitly, so he makes the request through hints. And if the lord does not understand his hints or will not respond to them, then the petitioner is forced to speak a second time, making the same request explicitly".

⁵⁹ After Golyat asks Israel to choose someone to fight, he likely paused to see if anyone was willing. Only after no one volunteered did he resume his taunts.

⁶⁰ See Abarbanel that David might not have persuaded Avishai that he should not kill Shaul with his initial words, and so he needed to continue with other explanations. See also Malbim.

⁶¹ See Abarbanel that after Shelomo asked Shimi why he did not keep the oath, he paused for an answer. Only when none was forthcoming, did he resume his speech.

⁶² See Menachem of Posquieres.

⁶³ After Yoash asked Yehoyada why he did not do as commanded, he presumably waited for his reply before continuing with new directions.

⁶⁴ Here, Avraham likely went outside, as requested, before Hashem continued speaking.

⁶⁵ After the people of Sedom tell Lot to approach, they wait for him to do so before continuing. [See R. D"Z Hoffmann that the doubling represents a pause]. Cf. Netziv who suggests that there might have been multiple speakers, and that different groups within the inhabitants of Sedom said different things so that each "ויאמר" is really a different speaker.

⁶⁶ After Hashem tells Moshe to take off his shoes, Moshe likely does so, and only then does Hashem resume talking. [Compare Yehoshua 5:15].

⁶⁷ As Yehoshua requests that the people, "approach", they likely do so before he continues talking.  [Compare Bereshit 45:4, where the intervening "approach" is explicit.]

⁶⁸ In his first speech Shaul asks the nation to roll a big stone. He likely waits for them to do so and only afterwards continues talking.

⁶⁹ Hashem tells Yechezkel to watch the abominations being done by the nation. Even though it is not stated, Yechezkel  presumably does so and only afterwards does Hashem continue the conversation.

⁷⁰ See Malbim that Yaakov's second statement is made only after time has passed, when he found out with certainty that there was food in Egypt.

⁷¹ See R. D"Z Hoffmann, that Moshe elaborates, perhaps after some time has passed.

⁷² Noach first addresses Canaan and then turns to Shem (R. Reggio). Cf. Netziv who gives a different explanation for the doubling.

⁷³ See R. D"Z Hofmann that Paroh first addresses Moshe and Aharon together with an entire group of people who had accompanied them. [Since he is addressing an entire group he speaks of Moshe and Aharon by name, in third person.] Only after they disperse, does he turn to address Moshe and Aharon specifically.

⁷⁴ See Bavli Megillah 16a that Achashverosh first spoke to Esther via a translator and then addressed her directly. [This, though, is not the simple reading of the verse].

⁷⁵ See Radak in the name of his father that the woman first addressed the gatekeepers and then the king himself.

⁷⁶ It is possible that in each of these verses Avshalom is addressing a different layman from Israel, with the story giving examples of the types of things he would say to win over the people's hearts.

⁷⁷ See Malbim

⁷⁸ See R. Chananel.

⁷⁹ In this case the verse is explicit that the first speech is a thought and the second utterance is said aloud.

⁸⁰ See R. D"Z Hoffmann (on Bereshit 37:21) that Esav's first comment was said to himself.

⁸¹ Yosef's words "Let us not take his life" might have been said to himself and it is first in verse 22 (where it says "and he said to them") that he addresses the brothers.

⁸² From context it is clear that Shaul's initial comment is said only to himself, while he first addresses David only in the second half of the verse. This explains why the first "ויאמר" is not accompanied by mention of the addressee.

⁸³ See Abarbanel that the king's initial comment is said to himself, and only in the second half of the verse where the verse states "and he said to her" does he speak aloud.

⁸⁴ See one opinion in Ibn Kaspi that Boaz' first words might have been aimed at himself.

⁸⁵ See Netziv.

⁸⁶ It is possible that these verses reflect a conversation about how to deal with the tribe of Benjamin, with each verse being spoken by another group within the nation, each contributing their own thoughts on the matter.

⁸⁷ See R. Avraham b. HaRambam and Malbim that the first statement is made by both Moshe and Aharon, and the second by Moshe alone.

⁸⁸ See R. Avraham b. HaRambam and D"Z Hoffman

⁸⁹ Apparently, this term was dubbed by Rashi, presumably because Rashbam introduced him to the phenomenon. See Sefer HaGan who brings Rashbam's explanation to the doubling in Bereshit 49:22, and then adds: "כל זה מיסוד רבנו שמואל, וכשהיה רבי שלמה זקנו מגיע לאותן פסוקים היה קורא אותם פסוקי שמואל על שמו". Rashi himself brings many examples of the phenomenon in his commentary to Shemot 15:6.

⁹⁰ In explaining the phenomenon, Rashbam writes, "הרי פסוק זה דוגמא לחצאים בראש המקרא {שאינו מסיים דבורו} אלא שמזכיר במי הוא מדבר וחוזר וכופל חצי ראש המקרא ומסיים דבורו"

⁹¹ The fact that he compares the doubling of the word "וְהָיוּ" in Shemot 4:9 (a prose passage) to the doubling in these verses suggests that he does not think the doublings are merely poetic flourishes, but that they are part of the same literary phenomenon.

⁹² All these verse could have alternatively opened with mention of the subject, in which case no doubling would have been necessary (for instance, Tehilim 93:10 could have read: י"י, הִנֵּה אֹיְבֶיךָ יֹאבֵדוּ ) However, once the poet decided (probably for aesthetic reasons) to insert the subject mid-sentence, the flow of the rest of the sentence is interrupted.

⁹³ For example, see his comments on Tehillim 92:10Tehillim 92:10About R. David Kimchi, 115:1, and 118:16.

⁹⁴ See, for example, his comments on Bereshit 49:22, Shemot 15:6, Tehillim 92:10, 94:3 and 118:16, writing that the repetition comes to teach "כי זה יהיה פעם אחרי פעם" (that this occurred time after time).