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.

• "וַיִּבְרָא אֱלֹהִים אֶת הָאָדָם בְּצַלְמוֹ" (Bereshit 1:27) – Bereshit 1:27 speaks of the creation of man.  In Bereshit 2:7, we again read of man's creation: וַיִּיצֶר י"י אֱלֹהִים אֶת הָאָדָם עָפָר מִן .הָאֲדָמָה Mishnat R. Eliezer 1 and others explain that the first verse only describes the end result of mankind's creation, while Chapter 2 describes the specifics of how that transpired. Similar claims are made about other overlapping aspects of the two creation stories, understanding that in Chapter 1 the Torah first presents a general overview of the world's creation and then in Chapter 2 it returns to provide greater detail about its most significant individual components.  For discussion see Two Accounts of Creation.
• "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
• "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 8.‎²
• "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.³
• 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.⁴
• Other examples – Bereshit 9:5,⁵ Bereshit 25:16,⁶ Bereshit 28:10,⁷

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. For an interactive module on this topic, see Resumptive Repetition.

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 Luzzatto⁸
• 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 43:17⁹
• Shemot 6:29-30 resumes Shemot 6:10-12 – See RashiShemot 6:29-30About R. Shelomo Yitzchaki, Ibn EzraShemot First Commentary 6:30Shemot Second Commentary 6:29About R. Avraham ibn Ezra, ShadalShemot 6:29About R. Shemuel David Luzzatto.¹⁰
• 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 Ezra¹¹
• Vayikra 23:4 resumes Vayikra 23:2 – See RambanVayikra 23:2About R. Moshe b. Nachman, R. D"Z HoffmannVayikra 23:4About R. David Zvi Hoffmann¹²
• Bemidbar 5:18 resumes Bemidbar 5:16¹³
• Bemidbar 13:16-17 resumes Bemidbar 13:3-4¹⁴
• 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 Altschuler¹⁵
• Shemuel I 29:1 resumes Shemuel I 28:1-2¹⁶
• 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. Nachman¹⁷
• Shofetim 2:6-9 resumes Yehoshua 24:28-31¹⁸
• 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.¹⁹ In some of the examples, the resumption is formulated in a past perfect form which further hints to the achronology.²⁰

• 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.²¹
• 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.²²
• 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 sentence²³

• 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. Nachman²⁴
• 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 Ezra²⁵
• 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.²⁶

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.²⁷ 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"),²⁸  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,²⁹ with some viewing this as simply a literary device and "a way of the text",³⁰ and others assuming that there is something to be learned from the doubling in each case:³¹

I. Cases in which no speech interrupts the two "ויאמר"'s

• Resumptive Repetition – Ibn Janach, Ibn Ezra, R"Y Bekhor Shor,³² and others³³ suggest that in many such cases, the doubling might be another example of resumptive repetition,³⁴ 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"‏‏".‎³⁵

• Other examples include: Bereshit 22:7,³⁶ Bereshit 30:27-28,³⁷ Bereshit 46:2,³⁸ Shemot 1:15-16,³⁹ Shemot 16:6-8,⁴⁰ Vayikra 16:1-2,⁴¹ Devarim 29:21-23,⁴² Shemuel II 14:4,⁴³ Shemuel II 21:2-3,⁴⁴ Shemuel II 24:17,⁴⁵ Melakhim I 3:26⁴⁶ Yirmeyahu 28:5-6, Yechezkel 10:2,⁴⁷ Esther 7:5,⁴⁸ Divrei HaYamim II 31:10.

• Actual repetition – Ibn Ezra and Radak suggest that a double "וַיֹּאמֶר" might alternatively indicate that the speaker repeated himself, saying the same thing twice (usually due to great emotion). For example, in Esther 7:5, Achashevorsh might have repeated his question "מִי הוּא זֶה וְאֵי זֶה הוּא" in his great fury.
• Other examples Bereshit 22:7,⁴⁹ Melakhim I 20:28,⁵⁰ 

II. Cases in which there are two speeches – Several explanations have been given for the phenomenon:

• Pause – In cases where a new "ויאמר" interrupts a long speech, the doubling might indicate that there was a pause between the two utterances. This pause might indicate that there was a lack of expected or desired response, necessitating the speaker to resume speaking,⁵¹ or that there was an unstated event⁵² or passage of time that occurred in the middle. The speaker might also intentionally pause for dramatic effect.

• Lack of desired response – Bereshit 9:8-17,⁵³ Bereshit 15:2-3,⁵⁴ Bereshit 16:9-11,⁵⁵ Bereshit 20:9-10,⁵⁶ Bereshit 24:23-25,⁵⁷ Bereshit 27:36,⁵⁸ Bereshit 30:27-28,⁵⁹ Bereshit 37:21-22,⁶⁰ Bereshit 45:3-4,⁶¹ Bereshit 47:3-4,⁶² Shemot 5:4-5,⁶³ Shemot 32:7-10,⁶⁴ Shemot 33:19-21,⁶⁵ Bemidbar 32:2-5,⁶⁶ Shemuel I 16:10-11,⁶⁷ Shemuel I 17:8-10,⁶⁸ Shemuel I 17:34-37,⁶⁹ Shemuel I 26:9-10,⁷⁰ Shemuel II 16:10-11,⁷¹ Shemuel II 17:7-8,⁷² Melakhim I 2:42-44,⁷³ Melakhim I 21:19,⁷⁴ Yirmeyahu 37:17,⁷⁵  Divrei HaYamim II 24:6-8⁷⁶
• Intervening event – Bereshit 15:5,⁷⁷ Bereshit 19:9,⁷⁸ Bereshit 45:4,⁷⁹ Shemot 3:5-6,⁸⁰ Yehoshua 3:9-10,⁸¹ Shemuel I 14:33-34,⁸² Melakhim II 6:27-28,⁸³ Yirmeyahu 1:7-9,⁸⁴ Yechezkel 8:12-13⁸⁵
• Passage of time – Bereshit 21:6-7,⁸⁶ Bereshit 42:1-2,⁸⁷ Shemot 16:6-8⁸⁸
• Dramatic effect – Bereshit 15:5, Yirmeyahu 37:17

• Change of Addressee – At times the word "וַיֹּאמֶר" will appear twice because a new individual is being addressed. Similarly, one speech might be an inner speech, said to one's self, while only the other speech is said aloud to others. In such cases one might translate the doubling as "He thought... he said..."
• Two distinct individuals/groups – See Bereshit 9:25-26,⁸⁹ Shemot 5:4-5,⁹⁰ Esther 7:5,⁹¹ Shemuel II 14:4,⁹² Shemuel II 15:3-4,⁹³ Yirmeyahu 28:5-6⁹⁴
• Inner vs. outer speech – Bereshit 15:2-3,⁹⁵ Bereshit 17:17-18,⁹⁶ Bereshit 18:17-21,⁹⁷ Bereshit 27:36,⁹⁸ Bereshit 32:9-10,⁹⁹ Bereshit 37:21-22,¹⁰⁰ Shemuel I 18:21,¹⁰¹ Melakhim II 6:27-28,¹⁰² Rut 3:14-15¹⁰³
• New Speaker – The doubling might alternatively indicate that there are multiple speakers, and that the second speech is said by a new person even though he / she is not mentioned in the text.
• See Bereshit 19:9,¹⁰⁴ Shofetim 21:16-20,¹⁰⁵ Shemot 16:6-8,¹⁰⁶ Devarim 29:21-23,¹⁰⁷ Yirmeyahu 44:20-24,¹⁰⁸

• Change of Topic – At times, though two speeches follow one another, both addressed to the same person, they might comprise a discussion of distinct topics. As such, each subtopic might receive its own unique introduction. 
• Legal material¹⁰⁹ – Shemot 30:11-17,¹¹⁰ Shemot 31:1-12,¹¹¹ Shemot 34:10-27,¹¹² Shemot 35:1-4,¹¹³ Vayikra 6:1,17¹¹⁴ Vayikra 7:22,28,¹¹⁵ Vayikra 14:33-15:1, Vayikra 18:1-19:1, Bemidbar 3:11-14, Bemidbar 27:6-12,¹¹⁶ and many others.
• Narrative material¹¹⁷ – Bereshit 9:1-17,¹¹⁸ Bereshit 17:3-15,¹¹⁹ Shemot 6:1-2,¹²⁰ Shofetim 8:23-24,¹²¹ Shemuel I 26:17-18, Melakhim I 22:4-5,¹²² Melakhim II 3:7-8,¹²³ Melakhim II:22:9-10,¹²⁴  Yechezkel 4:15-16¹²⁵
• Elaboration – See Bereshit 15:2-3, 19:9, Shemot 3:14, 16:6-8¹²⁶

Poetic Doubling (פסוקי דשמואל)

Rashbam notes a phenomenon, dubbed after him "פסוקי דשמואל‎,"¹²⁷ found in several poetic passages, in which a verse opens, diverges to mention the subject, and then doubles the opening before finishing the thought.¹²⁸ 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,¹²⁹ 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.¹³⁰
• Emphasis – One might alternatively understand such doublings as serving to emphasize a point (see Radak),¹³¹ or coming to highlight that whatever action spoken of occurred multiple times or for long duration (see Ibn Ezra).¹³²
  
• 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

Rhetorical Devices

Sometimes, repetition in Tanakh might serve a purely stylistic function, used for emphasis, literary beauty and the like.

• Anaphora – In this rhetorical device a word or sequence of words is repeated at the beginnings of neighboring clauses. Some examples follow:
• Melakhim II 18:32 – "וְלָקַחְתִּי אֶתְכֶם אֶל אֶרֶץ כְּאַרְצְכֶם אֶרֶץ דָּגָן וְתִירוֹשׁ אֶרֶץ לֶחֶם וּכְרָמִים אֶרֶץ זֵית יִצְהָר וּדְבַשׁ"
• Devarim 8:7-9 – "אֶרֶץ טוֹבָה אֶרֶץ נַחֲלֵי מָיִם...אֶרֶץ חִטָּה וּשְׂעֹרָה...אֶרֶץ זֵית שֶׁמֶן וּדְבָשׁ אֶרֶץ אֲשֶׁר לֹא בְמִסְכֵּנֻת תֹּאכַל בָּהּ לֶחֶם"
• Yirmeyahu 31:3-4 – "עוֹד אֶבְנֵךְ וְנִבְנֵית בְּתוּלַת יִשְׂרָאֵל עוֹד תַּעְדִּי תֻפַּיִךְ וְיָצָאת בִּמְחוֹל מְשַׂחֲקִים עוֹד תִּטְּעִי כְרָמִים"
• Hoshea 2:21-22 – "וְאֵרַשְׂתִּיךְ לִי לְעוֹלָם וְאֵרַשְׂתִּיךְ לִי בְּצֶדֶק וּבְמִשְׁפָּט... וְאֵרַשְׂתִּיךְ לִי בֶּאֱמוּנָה"
• Eikhah 3: 25-27 – "טוֹב י"י לְקֹוָו... טוֹב וְיָחִיל...  טוֹב לַגֶּבֶר"
• Epiphora – In this rhetorical device a word or sequence of words is repeated at the ends of neighboring clauses. Some examples follow:
• Devarim 32:10 – "יִמְצָאֵהוּ בְּאֶרֶץ מִדְבָּר... יְסֹבְבֶנְהוּ יְבוֹנְנֵהוּ יִצְּרֶנְהוּ כְּאִישׁוֹן עֵינוֹ"
• Tehillim 118:10-12 – Each verse ends with the phrase: "בְּשֵׁם י"י כִּי אֲמִילַם"
• Tehillim 136 – Every verse of the psalm ends with "כִּי לְעוֹלָם חַסְדּוֹ".
• Emphasis (כפל לחזק) – Often an idea is repeated simply for emphasis.

כפל הענין במלות שונות

This is a term coined by Radak, and used by him over 270 times.¹³³  He notes that often when an idea is doubled in a verse for emphasis, it will use synonymous rather than identical language. This is simply the way of the text and one need not look for any significance in the choice, for the meaning is essentially the same. Other exegetes disagree, and in such cases of parallelism will assume that each seemingly synonymous clause or word really comes to teach something unique. Some examples follow:

• Bereshit 32:8 (וַיִּירָא יַעֲקֹב מְאֹד וַיֵּצֶר לוֹ) – The verse mentions that Yaakov was both "very afraid" and "distressed."  Bereshit Rabbah suggests that the doubling teaches that Yaakov feared two things, both lest he die and lest he kill. Radak who suggests that the phrases are identical in meaning and doubled only to highlight Yaakov's great distress.
• Bereshit 49:6 (בְּסֹדָם אַל תָּבֹא נַפְשִׁי בִּקְהָלָם אַל תֵּחַד כְּבֹדִי) – Contrast Radak who claims that the two clauses are parallel in meaning with Bereshit Rabbah and Tanchuma who claim that the first clause refers to the act of Zimri and the second to the rebellion of Korach.
• Shemot 19:3 (כֹּה תֹאמַר לְבֵית יַעֲקֹב וְתַגֵּיד לִבְנֵי יִשְׂרָאֵל) – Contrast Ibn Ezra who suggests that the two clauses are parallel, doubled for emphasis, with Rashi who differentiates between both the verbs (seeing one as being gentle speech and the other as harsh speech) and the nouns (having one refer to the women and the other to the males). R"Y Kara, too, differentiates between "תֹאמַר" and "וְתַגֵּיד", suggesting that the latter refers to recounting events of the past while the former to stating what should be done in the future.

Doubled Reference

At times, Tanakh will seemingly redundantly refer to an object of a verb by both a pronoun and a named noun. For example, Shemot 2:6 reads: "וַתִּרְאֵהוּ אֶת הַיֶּלֶד", she saw it, the boy. Commentators explain the phenomenon in varying ways:

• Some commentators¹³⁴ view this as being the "way of the text" and see no special significance in the doubling. Tanakh sometimes simply adds an explanatory reference, explicitly defining the pronoun for the reader.
• Others¹³⁵ suggest that the doubling is significant, and either explaini why the elaboration is necessary in each specific case, or distinguish between the pronoun and noun, suggesting that in such cases maybe the verse refers to two distinct objects.

Several examples follow:

• Shemot 2:6 (וַתִּרְאֵהוּ אֶת הַיֶּלֶד) – Compare Ibn EzraShemot First Commentary 2:6About R. Avraham ibn Ezra and R. D"Z HoffmannShemot 2:6About R. David Zvi Hoffmann who view the doubling as "the way of the text" with Shadal who suggests that the extra words hint to the surprise of Paroh's daughter at finding the baby. Shemot Rabbah, instead, suggests that the words refer to two distinct objects, positing that Paroh's daughter saw the Divine presence with the baby.¹³⁶
• Shemot 29:9 (וְחָגַרְתָּ אֹתָם אַבְנֵט אַהֲרֹן וּבָנָיו) – See Ibn EzraShemot Second Commentary 29:9About R. Avraham ibn Ezra that the verse might simply contain a double reference to Aharon and his sons, as is often the way of the text.  RambanShemot 29:9About R. Moshe b. Nachman (second approach),¹³⁷ in contrast, suggests that the initial "אֹתָם" refers only to Aharon's sons, while the words "אַהֲרֹן וּבָנָיו" add that Aharon, too, like his sons, will also be so girded. The verse elaborates because the belt had not been mentioned among the garments of the high priest, so it was not obvious that Aharon, too, must wear one.
  
•  Shemot 35:5 (כֹּל נְדִיב לִבּוֹ יְבִיאֶהָ אֵת תְּרוּמַת י"י) – Ibn EzraShemot First Commentary 35:5About R. Avraham ibn Ezra and AbarbanelShemot 35:5About R. Yitzchak Abarbanel suggest that the verse contains a double reference to the donation offering, noting that such elaborations are common.  Compare Seforno who suggests that the verse is referring to two different types of donations, one should bring "it" - voluntary donations, along with "תְּרוּמַת י"י", obligatory donations, such as the half shekel.¹³⁸
• Yehoshua 1:2 (אָנֹכִי נֹתֵן לָהֶם לִבְנֵי יִשְׂרָאֵל) – See RadakYehoshua 1:2About R. David Kimchi and the Northern French commentators that is "the way of the text" to double the referent. Compare MalbimYehoshua 1:2About R. Meir Leibush Weiser that Hashem elaborates that the land is being given to the Children of Israel, so that Yehoshua  should not think that as the general and conqueror, the land will belong to him.¹³⁹
• Other examples include: Shemuel I 20:29 (וְהוּא צִוָּה לִי אָחִי), Melakhim I 13:23 (וַיַּחֲבׇשׁ לו... לַנָּבִיא), Melakhim I 21:13 (וַיְעִדֻהו... אֶת נָבוֹת), Yirmeyahu 9:14 (הִנְנִי מַאֲכִילָם אֶת הָעָם), Yirmeyahu 27:8 (יַעַבְדוּ אֹתוֹ אֶת נְבוּכַדְנֶאצַּר), Yirmeyahu 48:44 (אָבִיא אֵלֶיהָ אֶל מוֹאָב), Yechezkel 10:3 (בְּבֹאוֹ הָאִישׁ), Yechezkel 41:25 (וַעֲשׂוּיָה אֲלֵיהֶן אֶל דַּלְתוֹת הַהֵיכָל), Mishlei 5:22 (עֲווֹנֹתָיו יִלְכְּדֻנוֹ אֶת הָרָשָׁע).

 

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 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).

³ 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.

⁴ 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.

⁵ See Ibn Ezra first commentary.

⁶ The verse opens "אֵלֶּה הֵם בְּנֵי יִשְׁמָעֵאל" and then repeats "וְאֵלֶּה שְׁמֹתָם". See Radak that this is an example of a "generality followed by details".

⁷ See R"Y Bekhor Shor.

⁸ 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.

⁹ 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.

¹⁰ 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.

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

¹² 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.

¹³ 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.

¹⁴ 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.

¹⁵ 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.

¹⁶ See below that this repetition might also indicate simultaneity and see MalbimShemuel I 14:6Shemuel I 29:1About R. Meir Leibush Weiser who disagrees.

¹⁷ 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.

¹⁸ 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.

¹⁹ Some of the examples mentioned below are listed above as well.

²⁰ 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.

²¹ See Chronological and Thematic Orderfor the factors which make it difficult to read the stories as being consecutive.

²² 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.

²³ 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"

²⁴ Compare Rashi who instead suggests that the doubling clarifies that the water first became blood on the ground and not in Moshe's hand.

²⁵ 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.

²⁶ 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.

²⁷ Many commentators note the phenomenon, giving different explanations for the various cases. Abarbanel and Malbim comment on it especially often.

²⁸ 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.

²⁹ For a comprehensive discussion of the topic see מאיר שילוח, "ויאמר... ויאמר", ספר קורנגרין (תשכ"ד): 251-267.

³⁰ 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.

³¹ 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.

³² See the examples below with the accompanying footnotes.

³³ See also Ramban and R. D"Z Hoffmann who also suggest this.

³⁴ Some have suggested that even in cases where each "ויאמר" is followed by speech, the doubling might serve simply to resume the interrupted narrative.  See, for example,  R. Yosef Bekhor ShorBereshit 28:10Bereshit 30:28About R. Yosef Bekhor Shor on Bereshit 30:27-28.

³⁵ 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.

³⁶ 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.  Cf. Ibn Ezra (on esther 7:5) who suggests that the doubling is indicative of the fact that Yitzchak repeated himself due to his distressful emotional state.

³⁷ See R. Yosef Bekhor Shor.

³⁸ 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.

³⁹ See above.

⁴⁰ See Chizkuni 16:8 and, less explicitly, R"Y Kara on 16:6.

⁴¹ See R. David Zvi HoffmannShemot 1:16Vayikra 23:4About R. David Zvi Hoffmann

⁴² See R. D"Z Hoffmann.

⁴³ The intervening mention of the fact that "וַתִּפֹּל עַל אַפֶּיהָ אַרְצָה וַתִּשְׁתָּחוּ" might have  necessitated repetition of the word "ותאמר".

⁴⁴ See Ibn Kaspi that the parenthetical background regarding the Gibeonites interrupts the narrative, leading to the repetition.

⁴⁵ 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".

⁴⁶ The words "כִּי נִכְמְרוּ רַחֲמֶיהָ עַל בְּנָהּ" disconnect the opening "ותאמר" from the content of the speech.

⁴⁷ See Ibn Janach, Sefer HaRikmah Gate 26.

⁴⁸ 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).

⁴⁹ See Ibn Ezra on Esther 7:5 and Radak on Melakhim I 20:28, that due to Yitzchak's great anxiety he asked his father twice.

⁵⁰ See Radak that the prophet relayed his message more than once to encourage the king that Hashem was to save him.

⁵¹ 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. See R. Hirsch on Shemot 32:9, "כל מקום שהכתוב חוזר על ״ויאמר״ ללא תשובה בינתיים, משמע שהייתה ציפייה שתבוא תשובה, וכאשר התשובה לא באה, ומשום שלא באה, חזר הדובר לדיבורו".
There might be several reasons why a person does not respond. The addressee might be overcome by emotion and simply 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. The audience might even show active protest, if not with words, with facial expressions or mutterings.  At times, too, the original request might not have been so explicit, leading the listener to wait for elaboration.

⁵² 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.

⁵³ Robert Alter, in his commentary on Sefer Bereshit explains, “Here, God flatly states His promise never to destroy the world again. The flood-battered Noah evidently needs further reassurance, so God goes on ... to offer the rainbow as an outward token of His covenant.”

⁵⁴ 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, hoping Hashem would respond without a need to elaborate. Only when Hashem did not say anything was he forced to be more explicit. Cf. Netziv who suggests that Avraham recognized that he had not spoken properly and emended his wording.

⁵⁵ 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. See also R. Hirsch Shemot 32:9.

⁵⁶ 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. Alternatively, since Avimelekh's first statement Avimelekh is expressed as a rhetorical question, Avraham does not reply, leading Avimelekh to ask Avraham explicitly to explain his actions, "מָה רָאִיתָ כִּי עָשִׂיתָ אֶת הַדָּבָר הַזֶּה". See Abarbanel and Shadal and compare Netziv.

⁵⁷ 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.

⁵⁸ Esav might have paused, hoping for Yitzchak to reply to his accusations against his brother.  When he did not, he continued his plea.

⁵⁹ 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.

⁶⁰ 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.  See below, that alternatively, Reuven's first statement is said to himself and only the second one was addressed to the brothers.

⁶¹ 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.

⁶² 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.

⁶³ See Rav Hirsch that Paroh's initial words were met with silence, leading him to change tactics and try again.

⁶⁴ See Abarbanel and R. Hirsch that Hashem paused, expecting Moshe to react to the news of the nation's sin, but from utter shock, shame, and dismay, Moshe was not able to say anything.

⁶⁵ See Netziv that Moshe had asked "show me your glory", so that when Hashem responded in verse 19 that he would only "hear" Hashem, Moshe was disappointed. This led Hashem to explain the reason for his inability to show Himself in verse 20, for "no one can see me and live".  Moshe was still disappointed, prompting a new response; Hashem tells him that he will allow him to "see his back" but not his front.

⁶⁶ 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 was silent, they were forced to say what they wanted 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".

⁶⁷ After Shemuel tells Yishai that none of the children he presented were chosen by Hashem, he likely paused, assuming that Yishai would mention that there is yet another child. When Yishia is silent (perhaps thinking that David was too young to be  a potential candidate), Shemuel prods him, asking explicitly, "are there no more children?"

⁶⁸ After Golyat asks Israel to choose someone to fight, he likely paused to see if anyone was willing. Only after no one responded did he resume his taunts.

⁶⁹ See Hoil Moshe that when David saw that his initial comments had not persuaded Shaul and was still doubtful as to whether he would succeed against Golyat, David adds another point, his trust in Hashem. Cf. Abarbanel and Malbim similarly, though they might think that the second "ויאמר" comes simply because this was a new, distinct argument.

⁷⁰ 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.

⁷¹ See Abarbanel who notes that when David saw that Avishai was not appeased and persuaded by his initial arguments not to punish Shimi, he added another.

⁷² See Nechama Leibowitz that likely after Chushai's initial comment, he was met with shock and mutinous looks of protest that he dared suggest that Achitofel's advice was problematic. Only after the murmuring quieted, did he continue to explain himself.

⁷³ 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.

⁷⁴ See Abarbanel that the doubling reflects Hashem's desire that Eliyahu wait for Achav's response to his first question, allowing for him to repent, before continuing on with the punishment.

⁷⁵ See Menachem of Posquieres.

⁷⁶ After Yoash asked Yehoyada why he did not do as commanded, he presumably waited for his reply, and only when no defense was forthcoming did he present his own solution to the problem..

⁷⁷ Here, Avraham might have looked up at the vastness of the stars, as requested, before Hashem continued speaking.

⁷⁸ 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.

⁷⁹ Here it is explicit in the text that the brothers did an action before Yosef resumed speaking.

⁸⁰ After Hashem tells Moshe to take off his shoes, Moshe likely does so, and only then does Hashem resume talking. [Compare Yehoshua 5:15].

⁸¹ 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.]

⁸² 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.

⁸³ Nechama Leibowitz suggests that after the king's initial refusal to help, the women fell into despair, perhaps bursting into tears, or even simply hunching her shoulders in distress, arousing the king's mercy and leading him to ask, "What is it?".

⁸⁴ After Hashem's initial words, the verses states explicitly that Hashem put His hand on Yirmeyahu's mouth. Only after this action does He continue speaking, "הִנֵּה נָתַתִּי דְבָרַי בְּפִיךָ".

⁸⁵ 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.

⁸⁶ See R. D"Z Hoffmann that Sarah's words of verse 7 were said only months later, after she had nursed her son for a while and still maintained her renewed youth.

⁸⁷ See Malbim that Yaakov's second statement did not directly follow the first, but was made only after time has passed, perhaps days or weeks later, when he found out with certainty that there was food in Egypt.

⁸⁸ See R. D"Z Hoffmann, that Moshe elaborates, perhaps after some time has passed.

⁸⁹ Noach first addresses Canaan and then turns to Shem (R. Reggio). Cf. Netziv who gives a different explanation for the doubling.

⁹⁰ 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.

⁹¹ See Ralbag that the king originally addressed his attendants, but when they did not answer, he turned to Esther. [Compare Bavli Megillah16a that Achashverosh first spoke to Esther via a translator and then addressed her directly. [This, though, is not the simple reading of the verse].  Cf, Ibn Ezra who suggests that the doubling indicates that the king repeated himself, as is the way of someone who is extremely angry.

⁹² See Radak in the name of his father that the woman first addressed the gatekeepers and then the king himself.

⁹³ 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.

⁹⁴ See Malbim.

⁹⁵ See R. Chananel.

⁹⁶ In this case the verse is explicit that the first speech is a thought and the second utterance is said aloud.

⁹⁷ See Ramban, Shadal and others that Hashem's initial words in verse 18-19 refer to His inner thoughts (or perhaps to a conversation with the angels), and that only verses 20-21 are said aloud to Avraham.

⁹⁸ See R. D"Z Hoffmann (on Bereshit 37:21) that Esav's first comment was said to himself.

⁹⁹ Bereshit 32:9 comprise Yaakov's inner thoughts and reasoning for splitting the two camps.  In verse 10, Yaakov addresses Hashem and begins to pray.

¹⁰⁰ 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.

¹⁰¹ 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.

¹⁰² 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.

¹⁰³ See one opinion in Ibn Kaspi that Boaz' first words might have been aimed at himself.

¹⁰⁴ See Netziv who suggests that each statement is said by a different group from Sedom.

¹⁰⁵ 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.

¹⁰⁶ See R. Avraham b. HaRambam and Malbim that the first statement is made by both Moshe and Aharon, and the second by Moshe alone.

¹⁰⁷ The initial question might be asked by foreigners among the nations, while the response of verse 34 is given by Israelites, the "sons" mentioned in verse 21 (Shadal, Malbim). Cf. R. D"z Hoffmann who agrees that two groups are speaking, but assumes all are among the foreigners.

¹⁰⁸ Though Yirmeyahu speaks throughout, see Malbim that in verses 2-23, Yirmeyahu was giving his own personal rebuke to the people, while in verse 24, in contrast, he begins to relay the words of Hashem.

¹⁰⁹ In legal portions of Torah it is quite common to find several distinct  units of laws following one another, with each new category beginning with: "Hashem said to Moshe", even though no one else spoke in the interim.

¹¹⁰ Shemot 30:11ff and Shemot 30:17ff comprise two totally distinct sets of commands, one regarding the half shekel donations and one regarding the building of the laver. As such, verse 17, too, opens with "ויאמר".

¹¹¹ Shemot 30:1ff comprises a command to appoint Betzalel, while verse 12ff comprise a distinct command regarding Shabbat, and so it naturally begins with its own introductory speech.

¹¹² In the initial verses, Hashem tells Moshe to relay certain commandments to the nation. In verse 27 Hashem then commands Moshe to write these down so as to make a covenant over them. As this is a new command, aimed at Moshe alone, it gets its own introduction.

¹¹³ These verses contain two distinct sets of commands, one regarding Shabbat and the other regarding the Tabernacle. Each is introduced separately.

¹¹⁴ The verses speak of both the Olah and Chatat offerings, each introduced with its own distinct command.

¹¹⁵ Each of these verses opens a new set of commands, one regarding the prohibition of fat and blood, the other about the sacrificial portion of the priest. Thus, each begins, "Hashem said to Moshe".

¹¹⁶ Verses 6-11 comprise Hashem's reply regarding the request of the daughter's of Tzelophchad, while verse 12 turns to a totally new topic and command, that Moshe ascend Mount Nevo. Hence, the new opening. Alternatively, it is possible that some time elapsed between the two conversations; see Chizkuni that Moshe's request of Devarim 4:23, where he prays to enter the land, actually happened here.

¹¹⁷ In narrative material, when a long speech contains several sub-topics, each might be introduced with a new "ויאמר". Often, too, when a person's initial comment is a response to a question asked by another, but he then changes the topic to say something on his own, the new statement will receive a new introduction.

¹¹⁸ It is possible that each new "ויאמר" introduces a new sub-topic of the conversation: permitted food, the covenant, and the sign of the covenant.

¹¹⁹ Though this is all one conversation, it comprises three distinct topics, the changing of Avraham's name and promise of progeny, the command regarding circumcision, and the changing of Sarah's name. Each topic is preface with a new "ויאמר".

¹²⁰ While Shemot 6:1 comprises Hashem's answer to Moshe's questioning at the end of Chapter 5, the next verse might present a change in topic, as Hashem now gives words of encouragement to be relayed to the nation.

¹²¹ Verse 23 comprises an answer to the people's request that Gidon become king, while verse 24 is no longer part of the reply, but a distinct command to make a memorial.

¹²² Yehoshafat first responds to Achav's question, then makes his own request.

¹²³ Yehoshafat first agrees to join the war, replying to Achav, but then asks his own question. Cf. Malbim that it is actually Achav not Yehoshafat who asks which route they should take, in which case this is not a "double ויאמר" but simply a change of speaker.

¹²⁴ At first Shafan tells the king that his orders have been fulfilled, but then he opens a new conversation, telling him about the Sefer Torah that was found.

¹²⁵ While verse 15 constitutes Hashem's reply to Yechezkel's complaint; verse 16 comprises an explanation of the symbolic act.

¹²⁶ See R. Avraham b. HaRambam and D"Z Hoffman

¹²⁷ 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.

¹²⁸ 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"

¹²⁹ 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.

¹³⁰ 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.

¹³¹ For example, see his comments on Tehillim 92:10Tehillim 92:10About R. David Kimchi, 115:1, and 118:16.

¹³² 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).

¹³³ Others agree with the principle, and might convey the same idea without referring to it in this manner.

¹³⁴ See, for example, Ibn Ezra, Radak and R. D"Z Hoffmann.

¹³⁵ See examples below.

¹³⁶ They read the word "את" to mean "with", rather than to be a marker of the definite article.

¹³⁷ In his first approach, he agrees with Ibn Ezra.

¹³⁸ he understands "את" here to mean "with", rather than to be a marker of the definite article.

¹³⁹ Compare also Abarbanel.