Literary Devices – Bereshit 17
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Parallels and Contrasts
Key Words Hashem identifies Himself as “E-l Sha-ddai” in 17:1. R. Yosef Ibn Kaspi and Daat Mikra point out that, in almost every context in which this name for Hashem appears in Sefer Bereshit, it is associated with a divine blessing of offspring and land. One can verify this by clicking on the word to see the Concordance entries. (Interestingly, the one verse in Bereshit in which the name is not explicitly associated with this promise is 43:14, in which Yaakov agrees to send Binyamin to Egypt despite his fear of losing him and expresses his hope that Binyamin and his brother will return; perhaps the use of this name for Hashem expresses Yaakov’s hope that all of his descendants survive.) Daat Mikra further points out that this name for Hashem is used when the protagonist of the story is in distress, and that the name connotes God’s attribute of judgment. By clicking on the word and looking at Tarshim, one can see that by far the most appearances of this name are in Sefer Iyyov, which is consistent with Daat Mikra’s comment. The association of this name of Hashem with the promise of offspring and of land illustrates the distinct connotations of Hashem’s various names. See commentaries including those of Rav Saadya Gaon, Rashi, Rabbenu Hananel, Ibn Ezra, Ramban, and Harekhasim LeVikah for analysis of the connotations of “E-l Sha-ddai.” For the most part, Hashem is referred to as Elokim in this chapter. This perhaps alludes to the divine name that is used in the story of the creation of the world, as Bereshit 17 represents the creation of the Jewish people with the covenant of brit milah.
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