Literary Devices – Bereshit 30

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Type Scene

Robert Alter has identified a convention of Biblical literary style in which similar narratives appear in different contexts, with changes in details that highlight the unique qualities of each story and set of characters.

Divine Promise of Children

In the case of Chapter 30, there is a subverted type-scene; where we might expect a divine announcement of birth to a barren woman, as was the case in the narratives of Sarah and Rivka, yet none appears.

Articles

For analysis of this narrative in comparison to more typical stories of annunciation, see How Convention Helps Us Read: The Case of the Bible’s Annunciation Type-Scene by Robert Alter.

Character Titles

Rachel and Leah

Throughout most of the chapter, Rachel and Leah are referred to by their proper names, and not in relationship to each other (as "sister") or in relationship to Yaakov (as "wife"). There are only two exceptions:

  • In verse 1 we are told that Rachel was jealous of "her sister".
  • In verse 8, when naming Naftali, Rachel says, "mighty struggles i have struggled with my sister".

As both verses focus on the rivalry between the siblings, the relationship is highlighted.

Bilhah and Zilpah

Throughout the chapter, Bilhah and Zilpah are consistently1 referred to as the maidservants of Rachel and Leah,2 perhaps to emphasize their lesser status and associations with the two sisters.

Consecutive Verbs

A string of consecutive verbs in Tanakh often connotes energy and rapidity of action. In Bereshit 30:22-23, the blessing of Rachel’s pregnancy and birth is described with six verbs: “remembered ... listened ... opened...conceived...bore...gathered.” This may convey the sense of sudden surprise at pregnancy after many years of infertility, or the miraculous nature of her pregnancy which required direct, active divine intervention.

Wordplay

Examples

Each of the sons of Yaakov is given a name and also an explicit explanation of why that name was chosen, each being a wordplay. Thus, ראובן is so called "רָאָה י״י בְּעׇנְיִי"  and שמעון is so called because " כִּי שָׁמַע י״י כִּי שְׂנוּאָה אָנֹכִי ".  In two cases, however, there might be a double wordplay:

  • The name יִשָּׂשכָר is associated not only with Leah’s declaration that “נָתַן אֱלֹהִים שְׂכָרִי,” but also with the story of the mandrakes, in which she "earned" a night with Yaakov, leading to her pregnancy, as she said to Yaakov: "כִּי שָׂכֹר שְׂכַרְתִּיךָ בְּדוּדָאֵי בְּנִי ".
  • The name Yosef is similarly associated with two statements, Rachel's wish "יֹסֵף י״י לִי בֵּן אַחֵר" but also her statement, "אָסַף אֱלֹהִים אֶת חֶרְפָּתִי".

Articles

  • For general discussion of naming and meaning of names in Tanakh, see משה גרסיאל, מדרשי שמות במקרא, רמת גן, רביבים, תשמ"ח.
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