Literary:Structural Devices/0

Structural Devices

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Inclusio

An inclusio, or envelope structure, is a literary device in which a unit of text is framed by placing similar motifs and / or language at its beginning and end.  In Hebrew, the device is referred to as: "סיים במה שפתח".  The device might help a reader delineate the bookends of a unit, highlight a parallel, reversal, or progression in a narrative, or serve a purely aesthetic function (especially in poetry). Some examples follow:

• Avraham Narratives – The core of the Avraham narratives is bracketed by the command of "לֶךְ לְךָ". In Chapter 12, Hashem tells Avraham: "לֶךְ לְך...  אֶל הָאָרֶץ אֲשֶׁר אַרְאֶךָּ". In Chapter 22, before the Akeidah, Hashem echoes, "לֶךְ לְךָ... עַל אַחַד הֶהָרִים אֲשֶׁר אֹמַר אֵלֶיך".  
• Laws of the Moadim – Vayikra 23 opens: "...דַּבֵּר אֶל בְּנֵי יִשְׂרָאֵל וְאָמַרְתָּ אֲלֵהֶם מוֹעֲדֵי י״י" and closes: "וַיְדַבֵּר מֹשֶׁה אֶת מֹעֲדֵי י״י אֶל בְּנֵי יִשְׂרָאֵל".  The similar phrasing frames the unit of festivals.¹
• Laws of Mussaf offerings – Bemidbar 28 which discusses the laws of the Mussaf offerings, begins, " וַיְדַבֵּר יְהֹוָה אֶל מֹשֶׁה לֵּאמֹר.צַו אֶת בְּנֵי יִשְׂרָאֵל".  The unit ends in Bemidbar 30:1 with very similar language, "וַיֹּאמֶר מֹשֶׁה אֶל בְּנֵי יִשְׂרָאֵל כְּכֹל אֲשֶׁר צִוָּה יְהֹוָה אֶת מֹשֶׁה". The unit is framed by Hashem's command and its fulfillment.
• Speech of the "מצוה" – Devarim 6-11 speaks of
• Tehillim 118 – This psalms opens and closes with the identical phrase, " הוֹדוּ לַי״י כִּי טוֹב כִּי לְעוֹלָם חַסְדּוֹ".
• Tehillim 145 – The psalm opens " תְּהִלָּה לְדָוִד...  וַאֲבָרְכָה שִׁמְךָ לְעוֹלָם וָעֶד" and closes, "תְּהִלַּת י"י... וִיבָרֵךְ כׇּל בָּשָׂר שֵׁם קׇדְשׁוֹ לְעוֹלָם וָעֶד". The Rokeach notes that the last line of the psalm contains echoes of the opening verse. In this case, the inclusio highlights a progression from beginning to end. While the psalm opens with praise to David, it ends with praise to Hashem. While initially it is an individual who blesses, at the end it is "all flesh". Finally, it is not just God's name which is blessed, but His holy name For further discussion, see Mizmor 145.

Chiasms

¹ See Ramban Bemidbar 30:1 who notes this.