Difference between revisions of "Literary:Redundancy/0"
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<h2>Double Vayomer</h2> | <h2>Double Vayomer</h2> | ||
− | <p>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"),  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,<fn>For a comprehensive discussion of the topic see מאיר שילוח, "ויאמר... ויאמר", ספר קורנגרין (תשכ"ד): 251-267.</fn> with some viewing this as a literary device and "a way of the text",<fn>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..</fn> and others assuming that there is something to be learned from the doubling in each case:<fn>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.</fn></p> | + | <p>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"),<fn>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.</fn>  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,<fn>For a comprehensive discussion of the topic see מאיר שילוח, "ויאמר... ויאמר", ספר קורנגרין (תשכ"ד): 251-267.</fn> with some viewing this as a literary device and "a way of the text",<fn>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..</fn> and others assuming that there is something to be learned from the doubling in each case:<fn>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.</fn></p> |
<ul> | <ul> | ||
<li><b>Resumptive Repetition</b> – Ibn Janach<i>, </i>Ibn Ezra, R"Y Bekhor Shor,<fn>See the examples below with the accompanying footnotes.</fn> and others<fn>See also Ramban and R. D"Z Hoffmann who also suggest this.</fn> suggest that in several 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 <a href="Shemot1-15-16" data-aht="source">Shemot 1:15-16</a>, 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"‏‏".‎<fn>See <multilink><a href="RambanShemot4-9" data-aht="source">Ramban</a><a href="RambanBereshit6-9" data-aht="source">Bereshit 6:9</a><a href="RambanShemot1-1" data-aht="source">Shemot 1:1</a><a href="RambanShemot4-9" data-aht="source">Shemot 4:9</a><a href="RambanShemot6-13" data-aht="source">Shemot 6:13</a><a href="RambanVayikra23-2" data-aht="source">Vayikra 23:2</a><a href="RambanDevarim1-1" data-aht="source">Devarim 1:1</a><a href="RambanDevarim4-41" data-aht="source">Devarim 4:41</a><a href="RambanDevarim4-47" data-aht="source">Devarim 4:47</a><a href="R. Moshe b. Nachman (Ramban, Nachmanides)" data-aht="parshan">About R. Moshe b. Nachman</a></multilink>, R. Bachya, and <multilink><a href="RDavidZviHoffmannShemot1-16_2" data-aht="source">R. D"Z Hoffmann</a><a href="RDavidZviHoffmannShemot1-16_2" data-aht="source">Shemot 1:16</a><a href="RDavidZviHoffmannVayikra23-4" data-aht="source">Vayikra 23:4</a><a href="R. David Zvi Hoffmann" data-aht="parshan">About R. David Zvi Hoffmann</a></multilink>.</fn></li> | <li><b>Resumptive Repetition</b> – Ibn Janach<i>, </i>Ibn Ezra, R"Y Bekhor Shor,<fn>See the examples below with the accompanying footnotes.</fn> and others<fn>See also Ramban and R. D"Z Hoffmann who also suggest this.</fn> suggest that in several 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 <a href="Shemot1-15-16" data-aht="source">Shemot 1:15-16</a>, 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"‏‏".‎<fn>See <multilink><a href="RambanShemot4-9" data-aht="source">Ramban</a><a href="RambanBereshit6-9" data-aht="source">Bereshit 6:9</a><a href="RambanShemot1-1" data-aht="source">Shemot 1:1</a><a href="RambanShemot4-9" data-aht="source">Shemot 4:9</a><a href="RambanShemot6-13" data-aht="source">Shemot 6:13</a><a href="RambanVayikra23-2" data-aht="source">Vayikra 23:2</a><a href="RambanDevarim1-1" data-aht="source">Devarim 1:1</a><a href="RambanDevarim4-41" data-aht="source">Devarim 4:41</a><a href="RambanDevarim4-47" data-aht="source">Devarim 4:47</a><a href="R. Moshe b. Nachman (Ramban, Nachmanides)" data-aht="parshan">About R. Moshe b. Nachman</a></multilink>, R. Bachya, and <multilink><a href="RDavidZviHoffmannShemot1-16_2" data-aht="source">R. D"Z Hoffmann</a><a href="RDavidZviHoffmannShemot1-16_2" data-aht="source">Shemot 1:16</a><a href="RDavidZviHoffmannVayikra23-4" data-aht="source">Vayikra 23:4</a><a href="R. David Zvi Hoffmann" data-aht="parshan">About R. David Zvi Hoffmann</a></multilink>.</fn></li> | ||
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<ul> | <ul> | ||
<ul> | <ul> | ||
− | <li>Other examples include: <a href="Bereshit22-6-8" data-aht="source">Bereshit 22:7</a>,<fn>See <multilink><a href="IbnEzraBemidbar7-18-19" data-aht="source">Ibn Ezra</a><a href="IbnEzraVayikra8-13" data-aht="source">Vayikra 8:13</a><a href="IbnEzraVayikra16-11" data-aht="source">Vayikra 16:11</a><a href="IbnEzraVayikra23-2-4" data-aht="source">Vayikra 23:2-4</a><a href="IbnEzraBemidbar7-18-19" data-aht="source">Bemidbar 7:18-19</a><a href="IbnEzraBemidbar13-16" data-aht="source">Bemidbar 13:16</a><a href="IbnEzraBemidbar32-5" data-aht="source">Bemidbar 32:5</a><a href="IbnEzraDevarim29-23" data-aht="source">Devarim 29:23</a><a href="IbnEzraShemotFirstCommentary6-30" data-aht="source">Shemot First Commentary 6:30</a><a href="IbnEzraShemotSecondCommentary1-1" data-aht="source">Shemot Second Commentary 1:1</a><a href="IbnEzraShemotSecondCommentary6-29" data-aht="source">Shemot Second Commentary 6:29</a><a href="R. Avraham ibn Ezra" data-aht="parshan">About R. Avraham ibn Ezra</a></multilink> and <multilink><a href="RDavidZviHoffmannShemot1-16_2" data-aht="source">R. D"Z Hoffmann</a><a href="RDavidZviHoffmannShemot1-16_2" data-aht="source">Shemot 1:16</a><a href="RDavidZviHoffmannVayikra23-4" data-aht="source">Vayikra 23:4</a><a href="R. David Zvi Hoffmann" data-aht="parshan">About R. David Zvi Hoffmann</a></multilink>. 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.</fn> <a href="Bereshit30-25-28" data-aht="source">Bereshit 30:27-28</a>,<fn>See <a href="RYosefBekhorShorBereshit30-28" data-aht="source">R. Yosef Bekhor Shor</a>.</fn> <a href="Bereshit46-2" data-aht="source">Bereshit 46:2</a>,<fn>See <multilink><a href="RambanShemot4-9" data-aht="source">Ramban</a><a href="RambanBereshit6-9" data-aht="source">Bereshit 6:9</a><a href="RambanShemot1-1" data-aht="source">Shemot 1:1</a><a href="RambanShemot4-9" data-aht="source">Shemot 4:9</a><a href="RambanShemot6-13" data-aht="source">Shemot 6:13</a><a href="RambanVayikra23-2" data-aht="source">Vayikra 23:2</a><a href="RambanDevarim1-1" data-aht="source">Devarim 1:1</a><a href="RambanDevarim4-41" data-aht="source">Devarim 4:41</a><a href="RambanDevarim4-47" data-aht="source">Devarim 4:47</a><a href="R. Moshe b. Nachman (Ramban, Nachmanides)" data-aht="parshan">About R. Moshe b. Nachman</a></multilink> and <multilink><a href="RDavidZviHoffmannShemot1-16_2" data-aht="source">R. D"Z Hoffmann</a><a href="RDavidZviHoffmannShemot1-16_2" data-aht="source">Shemot 1:16</a><a href="RDavidZviHoffmannVayikra23-4" data-aht="source">Vayikra 23:4</a><a href="R. David Zvi Hoffmann" data-aht="parshan">About R. David Zvi Hoffmann</a></multilink>.</fn> <a href="Shemot1-15-16" data-aht="source">Shemot 1:15-16</a>,<fn>See above.</fn> Shemot 16:6-8,<fn>See Chizkuni 16:8 and, less explicitly, R"Y Kara on 16:6.</fn> <a href="Vayikra16-1-15" data-aht="source">Vayikra 16:1-2</a>,<fn>See <multilink><a href="RDavidZviHoffmannShemot1-16_2" data-aht="source">R. David Zvi Hoffmann</a><a href="RDavidZviHoffmannShemot1-16_2" data-aht="source">Shemot 1:16</a><a href="RDavidZviHoffmannVayikra23-4" data-aht="source">Vayikra 23:4</a><a href="R. David Zvi Hoffmann" data-aht="parshan">About R. David Zvi Hoffmann</a></multilink></fn> <a href="Yechezkel10-2" data-aht="source">Yechezkel 10:2</a>,<fn>See Ibn Janach, Sefer HaRikmah Gate 26.</fn> <a href="Esther7-5" data-aht="source">Esther 7:5</a><fn>See <multilink><a href="RYosefBekhorShorBereshit30-28" data-aht="source">R"Y Bekhor Shor</a><a href="RYosefBekhorShorBereshit30-28" data-aht="source">Bereshit 30:28</a><a href="R. Yosef Bekhor Shor" data-aht="parshan">About R. Yosef Bekhor Shor</a></multilink>. 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).</fn></li> | + | <li>Other examples include: <a href="Bereshit22-6-8" data-aht="source">Bereshit 22:7</a>,<fn>See <multilink><a href="IbnEzraBemidbar7-18-19" data-aht="source">Ibn Ezra</a><a href="IbnEzraVayikra8-13" data-aht="source">Vayikra 8:13</a><a href="IbnEzraVayikra16-11" data-aht="source">Vayikra 16:11</a><a href="IbnEzraVayikra23-2-4" data-aht="source">Vayikra 23:2-4</a><a href="IbnEzraBemidbar7-18-19" data-aht="source">Bemidbar 7:18-19</a><a href="IbnEzraBemidbar13-16" data-aht="source">Bemidbar 13:16</a><a href="IbnEzraBemidbar32-5" data-aht="source">Bemidbar 32:5</a><a href="IbnEzraDevarim29-23" data-aht="source">Devarim 29:23</a><a href="IbnEzraShemotFirstCommentary6-30" data-aht="source">Shemot First Commentary 6:30</a><a href="IbnEzraShemotSecondCommentary1-1" data-aht="source">Shemot Second Commentary 1:1</a><a href="IbnEzraShemotSecondCommentary6-29" data-aht="source">Shemot Second Commentary 6:29</a><a href="R. Avraham ibn Ezra" data-aht="parshan">About R. Avraham ibn Ezra</a></multilink> and <multilink><a href="RDavidZviHoffmannShemot1-16_2" data-aht="source">R. D"Z Hoffmann</a><a href="RDavidZviHoffmannShemot1-16_2" data-aht="source">Shemot 1:16</a><a href="RDavidZviHoffmannVayikra23-4" data-aht="source">Vayikra 23:4</a><a href="R. David Zvi Hoffmann" data-aht="parshan">About R. David Zvi Hoffmann</a></multilink>. 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.</fn> <a href="Bereshit30-25-28" data-aht="source">Bereshit 30:27-28</a>,<fn>See <a href="RYosefBekhorShorBereshit30-28" data-aht="source">R. Yosef Bekhor Shor</a>.</fn> <a href="Bereshit46-2" data-aht="source">Bereshit 46:2</a>,<fn>See <multilink><a href="RambanShemot4-9" data-aht="source">Ramban</a><a href="RambanBereshit6-9" data-aht="source">Bereshit 6:9</a><a href="RambanShemot1-1" data-aht="source">Shemot 1:1</a><a href="RambanShemot4-9" data-aht="source">Shemot 4:9</a><a href="RambanShemot6-13" data-aht="source">Shemot 6:13</a><a href="RambanVayikra23-2" data-aht="source">Vayikra 23:2</a><a href="RambanDevarim1-1" data-aht="source">Devarim 1:1</a><a href="RambanDevarim4-41" data-aht="source">Devarim 4:41</a><a href="RambanDevarim4-47" data-aht="source">Devarim 4:47</a><a href="R. Moshe b. Nachman (Ramban, Nachmanides)" data-aht="parshan">About R. Moshe b. Nachman</a></multilink> and <multilink><a href="RDavidZviHoffmannShemot1-16_2" data-aht="source">R. D"Z Hoffmann</a><a href="RDavidZviHoffmannShemot1-16_2" data-aht="source">Shemot 1:16</a><a href="RDavidZviHoffmannVayikra23-4" data-aht="source">Vayikra 23:4</a><a href="R. David Zvi Hoffmann" data-aht="parshan">About R. David Zvi Hoffmann</a></multilink>.</fn> <a href="Shemot1-15-16" data-aht="source">Shemot 1:15-16</a>,<fn>See above.</fn> Shemot 16:6-8,<fn>See Chizkuni 16:8 and, less explicitly, R"Y Kara on 16:6.</fn> <a href="Vayikra16-1-15" data-aht="source">Vayikra 16:1-2</a>,<fn>See <multilink><a href="RDavidZviHoffmannShemot1-16_2" data-aht="source">R. David Zvi Hoffmann</a><a href="RDavidZviHoffmannShemot1-16_2" data-aht="source">Shemot 1:16</a><a href="RDavidZviHoffmannVayikra23-4" data-aht="source">Vayikra 23:4</a><a href="R. David Zvi Hoffmann" data-aht="parshan">About R. David Zvi Hoffmann</a></multilink></fn> Shemuel II14:4,<fn>The intervening mention of the fact that "וַתִּפֹּל עַל אַפֶּיהָ אַרְצָה וַתִּשְׁתָּחוּ" might have  necessitated repetition of the word "ותאמר".</fn> Shemuel II 21:2-3,<fn>See Ibn Kaspi that the parenthetical background regarding the Gibeonites interrupts the narrative, leading to the repetition.</fn> Shemuel II 24:17, Melakhim I 3:26, Yirmeyahu 28:5-6, <a href="Yechezkel10-2" data-aht="source">Yechezkel 10:2</a>,<fn>See Ibn Janach, Sefer HaRikmah Gate 26.</fn> <a href="Esther7-5" data-aht="source">Esther 7:5</a>,<fn>See <multilink><a href="RYosefBekhorShorBereshit30-28" data-aht="source">R"Y Bekhor Shor</a><a href="RYosefBekhorShorBereshit30-28" data-aht="source">Bereshit 30:28</a><a href="R. Yosef Bekhor Shor" data-aht="parshan">About R. Yosef Bekhor Shor</a></multilink>. 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).</fn> Divrei HaYamim II 31:10.</li> |
</ul> | </ul> | ||
</ul> | </ul> | ||
<ul> | <ul> | ||
− | <li><b>Pause</b> – In cases where a new "ויאמר" interrupts a long speech, the doubling might indicate that there was a pause between the two utterances.<fn>Both Abarbanel and R. D"Z Hoffmann (see Bereshit 19:9,  37:21) often use this explanation in discussing various cases of the phenomenon.</fn> This pause might indicate that there was a lack of expected or desired response, necessitating the speaker to resume speaking,<fn>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.</fn> or that there was an unstated event that occurred in the middle | + | <li><b>Pause</b> – In cases where a new "ויאמר" interrupts a long speech, the doubling might indicate that there was a pause between the two utterances.<fn>Both Abarbanel and R. D"Z Hoffmann (see Bereshit 19:9,  37:21) often use this explanation in discussing various cases of the phenomenon.</fn> This pause might indicate that there was a lack of expected or desired response, necessitating the speaker to resume speaking,<fn>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.</fn> or that there was an unstated event that occurred in the middle,<fn>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.</fn> or perhaps simply that some time elapsed between the two statements.</li> |
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<li><b>Lack of desired response</b> – <a href="Bereshit15-2-3" data-aht="source">Bereshit 15:2-3</a>,<fn>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.</fn> Bereshit 16:9-11,<fn>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.</fn> <a href="Bereshit19-9" data-aht="source">Bereshit 19:9</a><fn>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.</fn> <a href="Bereshit20-9-10" data-aht="source">Bereshit 20:9-10</a>,<fn>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.</fn> Bereshit 24:23-25,<fn>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.</fn> <a href="Bereshit30-25-28" data-aht="source">Bereshit 30:27-28</a>,<fn>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.</fn> <a href="Bereshit37-21" data-aht="source">Bereshit 37:21-22</a>,<fn>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.</fn> Bereshit 45:3-4,<fn>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.</fn> <a href="Bereshit47-3-4" data-aht="source">Bereshit 47:3-4</a>,<fn>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.</fn> Shemot 32:7-10,<fn>See Abarbanel that Moshe might not have responded after Hashem's iniial words out of shame for the people's behavior.</fn>  <a href="Bemidbar32-2-5" data-aht="source">Bemidbar 32:2-5</a>.<fn>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".</fn> Shemuel I 26:9,<fn>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.</fn> <a href="Yirmeyahu37-17" data-aht="source">Yirmeyahu 37:17</a><fn>See Menachem of Posquieres.</fn></li> | <li><b>Lack of desired response</b> – <a href="Bereshit15-2-3" data-aht="source">Bereshit 15:2-3</a>,<fn>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.</fn> Bereshit 16:9-11,<fn>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.</fn> <a href="Bereshit19-9" data-aht="source">Bereshit 19:9</a><fn>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.</fn> <a href="Bereshit20-9-10" data-aht="source">Bereshit 20:9-10</a>,<fn>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.</fn> Bereshit 24:23-25,<fn>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.</fn> <a href="Bereshit30-25-28" data-aht="source">Bereshit 30:27-28</a>,<fn>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.</fn> <a href="Bereshit37-21" data-aht="source">Bereshit 37:21-22</a>,<fn>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.</fn> Bereshit 45:3-4,<fn>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.</fn> <a href="Bereshit47-3-4" data-aht="source">Bereshit 47:3-4</a>,<fn>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.</fn> Shemot 32:7-10,<fn>See Abarbanel that Moshe might not have responded after Hashem's iniial words out of shame for the people's behavior.</fn>  <a href="Bemidbar32-2-5" data-aht="source">Bemidbar 32:2-5</a>.<fn>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".</fn> Shemuel I 26:9,<fn>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.</fn> <a href="Yirmeyahu37-17" data-aht="source">Yirmeyahu 37:17</a><fn>See Menachem of Posquieres.</fn></li> | ||
<li><b>Intervening event</b> – <a href="Bereshit15-5" data-aht="source">Bereshit 15:5</a>,<fn>Here, Avraham likely went outside, as requested, before Hashem continued speaking.</fn> <a href="Bereshit19-9" data-aht="source">Bereshit 19:9</a>,<fn>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.</fn> <a href="Shemot3-5-6" data-aht="source">Shemot 3:5-6</a>,<fn>After Hashem tells Moshe to take off his shoes, Moshe likely does so, and only then does Hashem resume talking. [Compare Yehoshua 5:15].</fn> <a href="Yehoshua3-9-10" data-aht="source">Yehoshua 3:9-10</a>,<fn>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.]</fn> Shemuel I 14:33-34,<fn>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.</fn> Yechekel 8:12-13<fn>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.</fn></li> | <li><b>Intervening event</b> – <a href="Bereshit15-5" data-aht="source">Bereshit 15:5</a>,<fn>Here, Avraham likely went outside, as requested, before Hashem continued speaking.</fn> <a href="Bereshit19-9" data-aht="source">Bereshit 19:9</a>,<fn>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.</fn> <a href="Shemot3-5-6" data-aht="source">Shemot 3:5-6</a>,<fn>After Hashem tells Moshe to take off his shoes, Moshe likely does so, and only then does Hashem resume talking. [Compare Yehoshua 5:15].</fn> <a href="Yehoshua3-9-10" data-aht="source">Yehoshua 3:9-10</a>,<fn>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.]</fn> Shemuel I 14:33-34,<fn>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.</fn> Yechekel 8:12-13<fn>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.</fn></li> | ||
+ | <li>Time Passed – Shemot 16:6-8<fn>See R. D"Z Hoffmann.</fn></li> | ||
</ul> | </ul> | ||
</ul> | </ul> | ||
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<li><b>Change of Addressee</b> – 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..."</li> | <li><b>Change of Addressee</b> – 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..."</li> | ||
<ul> | <ul> | ||
− | <li><b>Two distinct individuals</b> – See <a href="Bereshit9-25-26" data-aht="source">Bereshit 9:25-26</a>,<fn>Noach first addresses Canaan and then turns to Shem (R. Reggio). Cf. Netziv who gives a different explanation for the doubling.</fn> <a href="Esther7-5" data-aht="source">Esther 7:5</a> | + | <li><b>Two distinct individuals</b> – See <a href="Bereshit9-25-26" data-aht="source">Bereshit 9:25-26</a>,<fn>Noach first addresses Canaan and then turns to Shem (R. Reggio). Cf. Netziv who gives a different explanation for the doubling.</fn> <a href="Esther7-5" data-aht="source">Esther 7:5</a>,<fn>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].</fn> Shemuel II 14:4,<fn>See Radak in the name of his father that the woman first addressed the gatekeepers and then the king himself.</fn> Shemuel II 15:3-4,<fn>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.</fn> Yirmeyahu 28:5-6<fn>See Malbim</fn></li> |
<li><b>Inner vs. outer speech</b> – <a href="Bereshit15-2-3" data-aht="source">Bereshit 15:2-3</a>,<fn>See R. Chananel.</fn> <a href="Bereshit17-17-18" data-aht="source">Bereshit 17:17-18</a>,<fn>In this case the verse is explicit that the first speech is a thought and the second utterance is said aloud.</fn> Bereshit 27:36,<fn>See R. D"Z Hoffmann (on Bereshit 37:21) that Esav's first comment was said to himself.</fn> <a href="Bereshit37-21" data-aht="source">Bereshit 37:21-22</a>,<fn>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<b> to them</b>") that he addresses the brothers.</fn> Shemuel I 18:21,<fn>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.</fn> Melakhim II 6:27-28,<fn>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 <b>to her</b>" does he speak aloud.</fn> Ruth 3:14-15<fn>See one opinion in Ibn Kaspi that Boaz' first words might have been aimed at himself.</fn></li> | <li><b>Inner vs. outer speech</b> – <a href="Bereshit15-2-3" data-aht="source">Bereshit 15:2-3</a>,<fn>See R. Chananel.</fn> <a href="Bereshit17-17-18" data-aht="source">Bereshit 17:17-18</a>,<fn>In this case the verse is explicit that the first speech is a thought and the second utterance is said aloud.</fn> Bereshit 27:36,<fn>See R. D"Z Hoffmann (on Bereshit 37:21) that Esav's first comment was said to himself.</fn> <a href="Bereshit37-21" data-aht="source">Bereshit 37:21-22</a>,<fn>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<b> to them</b>") that he addresses the brothers.</fn> Shemuel I 18:21,<fn>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.</fn> Melakhim II 6:27-28,<fn>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 <b>to her</b>" does he speak aloud.</fn> Ruth 3:14-15<fn>See one opinion in Ibn Kaspi that Boaz' first words might have been aimed at himself.</fn></li> | ||
</ul> | </ul> |
Version as of 03:01, 1 July 2022
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". Shadal 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 Shor and R. Avraham b. HaRambam 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. Rashbam 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. Rashbam, 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. Rashbam 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 Shadal6
- Bereshit 39:1 resumes Bereshit 37:36 – See Rashi, Radak, Ibn Kaspi
- Bereshit 43:24 resumes Bereshit 43:177
- Shemot 6:29-30 resumes Shemot 6:10-12 – See Rashi, Ibn Ezra, Shadal.8
- Vayikra 8:13 resumes Vayikra 8:6 – See Ibn Ezra
- Vayikra 16:11 resumes Vayikra 16:6 – See Ibn Ezra9
- Vayikra 23:4 resumes Vayikra 23:2 – See Ramban, R. D"Z 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 Ramban
- Yehoshua 14:15 resumes Yehoshua 11:22-23 – See Rashi
- Shemuel I 14:6 resumes Shemuel I 14:1 – See Metzudot13
- 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 Radak
- Divrei HaYamim II 2:17 resumes 2:1 – See commentary attributed to Rashi
- Divrei HaYamim II 21:10 resumes Divrei HaYamim II 21:8 – See commentary attributed to Rashi
II. Resumptive repetition of a full verse or more to connect consecutive books
- Shemot 1:1 resumes Bereshit 46:8 – See Ramban15
- Shofetim 2:6-9 resumes Yehoshua 24:28-3116
- Ezra 1:1-2 resumes Divrei HaYamim II 36:22-23 – See Ramban on Shemot 1:1
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) – Ramban
- Bereshit 21:16 (וַתֵּשֶׁב מִנֶּגֶד)
- Shemot 4:9 (וְהָיוּ) – Ramban22
- Bemidbar 7:18-19 (הִקְרִיב) – Ibn Ezra23
- Vayikra 27:3 (וְהָיָה עֶרְכְּךָ) – See Ramban
- Devarim 17:5 (אֶת הָאִישׁ אוֹ אֶת הָאִשָּׁה) –
- Devarim 18:6 (יָבֹא/ וּבָא) - Ramban
- Shemuel I 29:10 (הַשְׁכֵּם/וְהִשְׁכַּמְתֶּם)
- Melakhim II 24:2 (וַיְשַׁלַּח/וַיְשַׁלְּחֵם) – See Metzudot
- Yirmeyahu 20:5 (וְנָתַתִּי/אֶתֵּן ) – See Metzudot
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 several 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, Melakhim I 3:26, Yirmeyahu 28:5-6, Yechezkel 10:2,40 Esther 7:5,41 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.42 This pause might indicate that there was a lack of expected or desired response, necessitating the speaker to resume speaking,43 or that there was an unstated event that occurred in the middle,44 or perhaps simply that some time elapsed between the two statements.
- Lack of desired response – Bereshit 15:2-3,45 Bereshit 16:9-11,46 Bereshit 19:947 Bereshit 20:9-10,48 Bereshit 24:23-25,49 Bereshit 30:27-28,50 Bereshit 37:21-22,51 Bereshit 45:3-4,52 Bereshit 47:3-4,53 Shemot 32:7-10,54 Bemidbar 32:2-5.55 Shemuel I 26:9,56 Yirmeyahu 37:1757
- Intervening event – Bereshit 15:5,58 Bereshit 19:9,59 Shemot 3:5-6,60 Yehoshua 3:9-10,61 Shemuel I 14:33-34,62 Yechekel 8:12-1363
- Time Passed – Shemot 16:6-864
- 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 – See Bereshit 9:25-26,65 Esther 7:5,66 Shemuel II 14:4,67 Shemuel II 15:3-4,68 Yirmeyahu 28:5-669
- Inner vs. outer speech – Bereshit 15:2-3,70 Bereshit 17:17-18,71 Bereshit 27:36,72 Bereshit 37:21-22,73 Shemuel I 18:21,74 Melakhim II 6:27-28,75 Ruth 3:14-1576
- Multiple Speakers – the doubling might alterabtively indicate that there are multiple speakers, even though this is not explicit in the text.
- Elaboration – See Bereshit 15:2-3, 19:9, Shemot 3:14, 16:6-8
Poetic Doubling (פסוקי דשמואל)
Rashbam notes a phenomenon, dubbed after him "פסוקי דשמואל,"79 found in several poetic passages, in which a verse opens, diverges to mention the subject, and then doubles the opening before finishing the thought.80 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 Rashbam does not say so explicitly,81 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.82
- Emphasis – One might alternatively understand such doublings as serving to emphasize a point (see Radak),83 or coming to highlight that whatever action spoken of occurred multiple times or for long duration (see Ibn Ezra).84
- 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