Difference between revisions of "Literary Devices – Bereshit 31/0"
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<h1>Literary Devices – Bereshit 31</h1> | <h1>Literary Devices – Bereshit 31</h1> | ||
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<category>Wordplay | <category>Wordplay | ||
− | There are several examples of wordplay in this chapter:< | + | <p>There are several examples of wordplay in this chapter:</p> |
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<li> וַיִּגְנֹב יַעֲקֹב אֶת לֵב לָבָן (Bereshit 31:20) – Prof. Yonatan Grossman notes the wordplay in "לב לבן"  and the general alliteration throughout the clause of the sound "v".</li> | <li> וַיִּגְנֹב יַעֲקֹב אֶת לֵב לָבָן (Bereshit 31:20) – Prof. Yonatan Grossman notes the wordplay in "לב לבן"  and the general alliteration throughout the clause of the sound "v".</li> | ||
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<category>Allusions | <category>Allusions | ||
− | Yaakov’s words to Lavan: "הַכֶּר לְךָ" (discern) recall the only previous  occurrence of this verb,<fn>See the <a href="https://mg.alhatorah.org/Concordance/5234">concordance</a>..</fn> in Bereshit 27:23, where we are told that Yitzchak could not discern Yaakov’s identity when he posed as Esav. This is one of many examples of how Yaakov’s deceit of his father casts a shadow over his experiences and relationships throughout his life.<fn>Interestingly, the pharse "הַכֶּר נָא" comes up one more time in the Yaakov narratives, during the sale of Yosef, when the brothers tell Yaakov to "discern" whether the bloodied cloak belongs to Yosef.  This, too, might be Tanakh's subtle way of casting judgment on Yaakov.</fn> | + | <p>Yaakov’s words to Lavan: "הַכֶּר לְךָ" (discern) recall the only previous  occurrence of this verb,<fn>See the <a href="https://mg.alhatorah.org/Concordance/5234">concordance</a>..</fn> in Bereshit 27:23, where we are told that Yitzchak could not discern Yaakov’s identity when he posed as Esav. This is one of many examples of how Yaakov’s deceit of his father casts a shadow over his experiences and relationships throughout his life.<fn>Interestingly, the pharse "הַכֶּר נָא" comes up one more time in the Yaakov narratives, during the sale of Yosef, when the brothers tell Yaakov to "discern" whether the bloodied cloak belongs to Yosef.  This, too, might be Tanakh's subtle way of casting judgment on Yaakov.</fn></p> |
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<category>Foreshadowing | <category>Foreshadowing | ||
− | Yaakov’s declaration of “The one with whom you find your gods shall not live” (verse 32) is an ominous foreshadowing of Rachel’s early death in childbirth. | + | <p>Yaakov’s declaration of “The one with whom you find your gods shall not live” (verse 32) is an ominous foreshadowing of Rachel’s early death in childbirth.</p> |
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Version as of 05:51, 5 July 2023
Literary Devices – Bereshit 31
Key Words
גנב (to steal)
Tanakh Lab points out that the root “גנב” (steal) comes up eight times in this chapter.1 This verb is used in several different contexts, describing both Yaakov’s experience of injustice in Lavan’s house as well as Yaakov’s deceit of Lavan and Rachel’s stealing of Lavan’s household idols. The repeated usage of this root emphasizes the web of deceit, suspicion, and mistrust that characterizes the relationship of Lavan and Yaakov, and that surfaces in numerous ways in this chapter.
Character Titles
Hashem
Hashem is referred to by a number of names in this chapter: Hashem, Elohim, El Beit El, Pachad Yitzchak, and in reference to others as "the God of so and so". Many of these names highlight the unique narrative context of the chapter, in which there is a confrontation between Yaakov and Lavan and their vastly different religious beliefs.
- Elohim – Elohim, the general name for Hashem, appears to be the default name in this chapter.2
- Hashem –The proper name of Hashem appears in verse 3, in which Hashem reveals Himself directly to Yaakov, and again in the context of Lavan and Yaakov’s oath in verse 49. In the former it is expected, being a personal revelation, but it is somewhat surprising that Lavan invokes this name3 Perhaps, he warns Yaakov on his terms, that Yaakov should know that his own God will watch that he keep the oath.
- El Beit El – This name appears only one other time in Tanakh, in Bereshit 35:7. Onkelos explains that it means “I am the God Who revealed Myself to you in Beit El”, summoning to Yaakov’s mind Hashem’s revelation in Chapter 28. Various commentators suggest that this name for Hashem is used to encourage Yaakov and his family to return to Israel by reminding them of the revelation, protection, and promise of Hashem at Beit El. See R. Naftali Herz Wessely4 and Malbim.5
- The God of your father / my father / Avraham – These names are used by Lavan and Yaakaov respectively (verses 29 and 42), reflecting that this chapter concerns a confrontation between two people with vastly different beliefs about God. The contrast is most stark in verse 53, where each party swears in the name of his own God,6 Yaakov in the name of "אֱלֹהֵי אַבְרָהָם" and Lavan in the name of "אלֹהֵי נָחוֹר".7
- Pachad Yitzchak – This appellation appears only in our chapter (in both verses 42 and 53). Onkelos, Rashi and others8 understand it to refer to Hashem, meaning "the God whom Yitzchak feared".9 Others, though, do not think it refers to God at all, but to a quality associated with Yitchak.10 Either way, the reference to Yitzchak’s service of God11 in this verse highlights that Yaakov is emphasizing that he clings to the beliefs of his forefathers and not to the beliefs of Lavan.
Wordplay
There are several examples of wordplay in this chapter:
- וַיִּגְנֹב יַעֲקֹב אֶת לֵב לָבָן (Bereshit 31:20) – Prof. Yonatan Grossman notes the wordplay in "לב לבן" and the general alliteration throughout the clause of the sound "v".
- הָלֹךְ הָלַכְתָּ כִּי נִכְסֹף נִכְסַפְתָּה
Allusions
Yaakov’s words to Lavan: "הַכֶּר לְךָ" (discern) recall the only previous occurrence of this verb,12 in Bereshit 27:23, where we are told that Yitzchak could not discern Yaakov’s identity when he posed as Esav. This is one of many examples of how Yaakov’s deceit of his father casts a shadow over his experiences and relationships throughout his life.13
Foreshadowing
Yaakov’s declaration of “The one with whom you find your gods shall not live” (verse 32) is an ominous foreshadowing of Rachel’s early death in childbirth.