Difference between revisions of "Literary Devices – Bereshit 16/0"
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<h1>Literary Devices – Bereshit 16</h1> | <h1>Literary Devices – Bereshit 16</h1> | ||
<div><b><center><span class="highlighted-notice">This topic has not yet undergone editorial review</span></center></b></div> | <div><b><center><span class="highlighted-notice">This topic has not yet undergone editorial review</span></center></b></div> | ||
| − | <category> | + | <category>Key Words |
| − | <p></p> | + | <subcategory>Seeing and Hearing |
| + | <p>In Bereshit 16, there is an interplay between words relating to sight (“ראה” and "עין") and hearing (“שמע” and "ישמעאל") which serve as contrasting key words.  </p> | ||
| + | <ul> | ||
| + | <li>The angel twice refers to the faculty of hearing in verse 11, while Hagar focuses on the faculty of sight (see verses 13-14).<fn>The word is highlighted even more through the use of epiphora; the three consecutive clauses of these verses end with the word "ראי".</fn></li> | ||
| + | <li>Earlier, Avram, in contrast to Hagar, is described as “listening” to Sarai’s voice (verse 2) while Hagar "sees" herself as pregnant, so that Sarai is denigrated "in her eyes" (verses 4-5).</li> | ||
| + | <li>Significantly, although Hagar is commanded to name her son Yishmael, it is Avraham who actually gives him that name (verse 15-16).</li> | ||
| + | </ul> | ||
| + | </subcategory> | ||
| + | <subcategory>Articles | ||
| + | <ul> | ||
| + | <li>R. Yonatan Grossman discusses these guiding words in his book,אברהם: סיפורו של מסע (תל אביב, 2014):126-129.</li> | ||
| + | <li>Rabbi Jonathan Sacks explores the contrast between hearing and seeing as reflecting the conflicting emotional landscapes of guilt and shame in <a href="https://www.rabbisacks.org/covenant-conversation/bereishit/the-art-of-listening/">The Art of Listening</a>. </li> | ||
| + | </ul> | ||
| + | </subcategory> | ||
</category> | </category> | ||
<category>Triple "ויאמר" | <category>Triple "ויאמר" | ||
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<subcategory>Sources and Articles | <subcategory>Sources and Articles | ||
<ul> | <ul> | ||
| − | <li>See Abarbanel and R. D"Z Hoffmann that the repetition the unnecessary "וַיֹּאמֶר" implies that Hagar met the angel's words with resistance or disbelief, agreeing to return home only after all three statements</li> | + | <li>See <multilink><a href="AbarbanelBereshit16-10" data-aht="source">Abarbanel</a><a href="AbarbanelBereshit16-10" data-aht="source">Bereshit 16:10</a><a href="R. Yitzchak Abarbanel" data-aht="parshan">About R. Yitzchak Abarbanel</a></multilink> and <multilink><a href="RDavidZviHoffmannBereshit16-10" data-aht="source">R. D"Z Hoffmann</a><a href="RDavidZviHoffmannBereshit16-10" data-aht="source">Bereshit 16:10</a><a href="R. David Zvi Hoffmann" data-aht="parshan">About R. David Zvi Hoffmann</a></multilink> that the repetition of the unnecessary "וַיֹּאמֶר" implies that Hagar met the angel's words with resistance or disbelief, agreeing to return home only after all three statements.</li> |
<li>For insight into Hagar’s resistance and its significance, see R. David Silber’s article "Gerut, Avdut, and Innuy: The Covenantal Formula" in A Passover Haggadah: Go Forth And Learn (Philadelphia, 2011): 16-34</li> | <li>For insight into Hagar’s resistance and its significance, see R. David Silber’s article "Gerut, Avdut, and Innuy: The Covenantal Formula" in A Passover Haggadah: Go Forth And Learn (Philadelphia, 2011): 16-34</li> | ||
</ul> | </ul> | ||
</subcategory> | </subcategory> | ||
</category> | </category> | ||
| − | <category> | + | <category>Character Titles |
| − | + | Throughout the chapter both Sarai and Hagar are referred to both with their proper names and in relationship to others. | |
| − | + | <subcategory>Sarai | |
<ul> | <ul> | ||
| − | <li> | + | <li><span style="color: #ff9900;">Sarai</span> – In verses 2, 5,and 6, Sarai is identified by her proper name.</li> |
| − | <li> | + | <li><span style="color: #ff9900;">Avraham's wife</span> – In verses 1 and 3, which speak of Sarai's barren state and decision to give Hagar to Avraham in marriage, Sarai is referred to in relationship to Avraham, as his wife, perhaps to underscore Sarai’s unparalleled status as "wife", despite her infertility and Avraham's taking of Hagar. See Ramban who similarly notes that the repetition of the relationship highlights how the couple remained close even after Hagar was given to Avraham.</li> |
| − | <li> | + | <li><span style="color: #ff9900;">Mistress</span> – In verses 4 and 8-9, which portray the perspective of Hagar, Sarai is consistently referred to as her "mistress".  In Hagar's eyes, Sarai is not first and foremost Avraham's wife (for Hagar thinks she shares that status), but rather her mistress.</li> |
</ul> | </ul> | ||
</subcategory> | </subcategory> | ||
| − | <subcategory> | + | <subcategory>Hagar |
| − | |||
| − | |||
| − | |||
| − | |||
</subcategory> | </subcategory> | ||
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</category> | </category> | ||
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</aht-xml> | </aht-xml> | ||
Version as of 01:18, 2 July 2023
Literary Devices – Bereshit 16
Key Words
Seeing and Hearing
In Bereshit 16, there is an interplay between words relating to sight (“ראה” and "עין") and hearing (“שמע” and "ישמעאל") which serve as contrasting key words.
- The angel twice refers to the faculty of hearing in verse 11, while Hagar focuses on the faculty of sight (see verses 13-14).1
- Earlier, Avram, in contrast to Hagar, is described as “listening” to Sarai’s voice (verse 2) while Hagar "sees" herself as pregnant, so that Sarai is denigrated "in her eyes" (verses 4-5).
- Significantly, although Hagar is commanded to name her son Yishmael, it is Avraham who actually gives him that name (verse 15-16).
Articles
- R. Yonatan Grossman discusses these guiding words in his book,אברהם: סיפורו של מסע (תל אביב, 2014):126-129.
- Rabbi Jonathan Sacks explores the contrast between hearing and seeing as reflecting the conflicting emotional landscapes of guilt and shame in The Art of Listening.
Triple "ויאמר"
In many verses, one finds that the word "וַיֹּאמֶר" is mentioned twice despite there not being an an intervening response or explicit change in speaker in between. This might indicate resistance or opposition of some sort on the part of the other participants in the conversation. [For further discussion of the phenomenon and many other examples, see Redundancy].
Repeated Speech of the Angel
In verses 9-12, the angel instructs Hagar to return to Sarai and accept her affliction, then promises Hagar numerous offspring, and finally gives her a prophetic promise of the son she will bear, with each statement being introduced with a new "וַיֹּאמֶר".
Sources and Articles
- See Abarbanel and R. D"Z Hoffmann that the repetition of the unnecessary "וַיֹּאמֶר" implies that Hagar met the angel's words with resistance or disbelief, agreeing to return home only after all three statements.
- For insight into Hagar’s resistance and its significance, see R. David Silber’s article "Gerut, Avdut, and Innuy: The Covenantal Formula" in A Passover Haggadah: Go Forth And Learn (Philadelphia, 2011): 16-34
Character Titles Throughout the chapter both Sarai and Hagar are referred to both with their proper names and in relationship to others.
Sarai
- Sarai – In verses 2, 5,and 6, Sarai is identified by her proper name.
- Avraham's wife – In verses 1 and 3, which speak of Sarai's barren state and decision to give Hagar to Avraham in marriage, Sarai is referred to in relationship to Avraham, as his wife, perhaps to underscore Sarai’s unparalleled status as "wife", despite her infertility and Avraham's taking of Hagar. See Ramban who similarly notes that the repetition of the relationship highlights how the couple remained close even after Hagar was given to Avraham.
- Mistress – In verses 4 and 8-9, which portray the perspective of Hagar, Sarai is consistently referred to as her "mistress". In Hagar's eyes, Sarai is not first and foremost Avraham's wife (for Hagar thinks she shares that status), but rather her mistress.
