Difference between revisions of "Literary Devices – Bereshit 32/0"
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<subcategory name="מנחה and מחנה "> | <subcategory name="מנחה and מחנה "> | ||
מנחה and מחנה (tribute and camp) | מנחה and מחנה (tribute and camp) | ||
| − | When looking at Chapter 32 alone, Tanakh Lab demonstrates that, relative to the rest of Sefer Bereshit, מחנה (camp) is the word that appears with most significant frequency in the unit. The similar sounding מנחה (tribute) is also a frequently appearing word. These two words play off each other, as the first alludes to Yaakov’s military preparations for his encounter with Esav, while the second refers to the gift he sends to appease Esav. | + | <p>When looking at Chapter 32 alone, Tanakh Lab demonstrates that, relative to the rest of Sefer Bereshit, מחנה (camp) is the word that appears with most significant frequency in the unit. The similar sounding מנחה (tribute) is also a frequently appearing word. These two words play off each other, as the first alludes to Yaakov’s military preparations for his encounter with Esav, while the second refers to the gift he sends to appease Esav.</p> |
</subcategory> | </subcategory> | ||
<subcategory>ירך (thigh) | <subcategory>ירך (thigh) | ||
| − | In the smaller unit of Yaakov's encounter with the "man/angel" in Bereshit 32:23-33, the word which appears to be most significant is "ירך", thigh. | + | <p>In the smaller unit of Yaakov's encounter with the "man/angel" in Bereshit 32:23-33, the word which appears to be most significant is "ירך", thigh.</p> |
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<category>Symbolism | <category>Symbolism | ||
| − | The chapter might have several symbolic motifs: | + | <p>The chapter might have several symbolic motifs:</p> |
<subcategory>Struggle with the Man/Angel | <subcategory>Struggle with the Man/Angel | ||
<ul> | <ul> | ||
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<subcategory>Night | <subcategory>Night | ||
| − | It is noteworthy that the episode with the man/angel, like the revelation of Hashem in Chapter 28, takes place at night. The motif of revelation at night in Yaakov’s story represents the concealment/deceipt and challenge with which he consistently grapples. | + | <p>It is noteworthy that the episode with the man/angel, like the revelation of Hashem in Chapter 28, takes place at night. The motif of revelation at night in Yaakov’s story represents the concealment/deceipt and challenge with which he consistently grapples.</p> |
</subcategory> | </subcategory> | ||
<subcategory>Two Camps | <subcategory>Two Camps | ||
| − | Robert Alter suggests, in his commentary on Bereshit, that the two camps referred to in verses 3, 8, and 11 represent the “law of binary division” that characterizes Yaakov’s life: twin brothers in conflict, two sisters in conflict, flocks of animals divided into those of one color and those that are speckled or spotted, and now the division of his family and property into two groups.  | + | <p>Robert Alter suggests, in his commentary on Bereshit, that the two camps referred to in verses 3, 8, and 11 represent the “law of binary division” that characterizes Yaakov’s life: twin brothers in conflict, two sisters in conflict, flocks of animals divided into those of one color and those that are speckled or spotted, and now the division of his family and property into two groups. </p> |
</subcategory> | </subcategory> | ||
</category> | </category> | ||
Version as of 07:03, 5 July 2023
Literary Devices – Bereshit 32
Key Words
אדון ועבד (master and servant)
Tanakh Lab demonstrates that the words “אדון” and "עבד" appear frequently in Bereshit 32-33 (the narrative of Yaakov’s reunion with Esav).1 This language underscores Yaakov’s mistrust of Esav and his need to be strategically deferential when relating to him. On the backdrop of the prophetic promise of Esav’s eventual subservience to Yaakov (25:23) and Yaakov's taking Yitzchak’s blessing "Be master over your brothers" (27:29), such subservience is very ironic. The fact that the text refers to Esav and Yaakov as brothers 7 times in this unit, and Yaakov nonetheless feels the need to pose as "servant", further highlights Yaakov's fear that Esav was perhaps not ready to view him as "brother".2
פנים (face / before)
- Tanakh Lab demonstrates that the word that appears with greatest frequency in both Chapter 32 alone and in the unit of Chapters 32-33 is "פנים".3 The usage of the term in the context of "going before", "appeasing the face" and "seeing the face" which all refer to submission to authority,4 might relate to the motif of Yaakov’s ironic subservience to Esav so prevalent in this unit, as discussed above.
- More broadly, though, the keyword of “פנים” relates to the most prominent theme of Yaakov’s narrative, which is about deceit and revelation. The key drama of Yaakov’s life is his presentation of himself as Esav, followed by Lavan’s deception of him by presenting Leah as Rachel. In these climactic chapters of his narrative, Yaakov experiences a powerful revelation of Hashem followed by a face-to-face encounter with Esav. This symbolizes a trajectory away from cunning and concealment, toward looking things in the face. This is perhaps reflected by Rashi’s comment on the change of Yaakov’s name to Yisrael in this chapter: “לא יאמרו עליך עוד שהברכות בעקיבה וברמייה, כי אם בשררה ובגילוי פנים"
מנחה and מחנה (tribute and camp)
When looking at Chapter 32 alone, Tanakh Lab demonstrates that, relative to the rest of Sefer Bereshit, מחנה (camp) is the word that appears with most significant frequency in the unit. The similar sounding מנחה (tribute) is also a frequently appearing word. These two words play off each other, as the first alludes to Yaakov’s military preparations for his encounter with Esav, while the second refers to the gift he sends to appease Esav.
ירך (thigh)
In the smaller unit of Yaakov's encounter with the "man/angel" in Bereshit 32:23-33, the word which appears to be most significant is "ירך", thigh.
Wordplay
Da'at Mikra points out that all of the terms for Esav’s land in Bereshit 32:4 "שֵׂעִיר שְׂדֵה אֱדוֹם" are plays on Esav’s names and descriptors.
- שֵׂעִיר – The land is referred to as שֵׂעִיר as Esav was an "אִישׁ שָׂעִר" (Bereshit 27:11)
- שְׂדֵה – The word "שדה" recalls the description of Esav an "אִישׁ שָׂדֶה" (Bereshit 25:27)
- אֱדוֹם – The name Edom alludes to Esav's being an "אַדְמוֹנִי" (Bereshit 25:25).
Symbolism
The chapter might have several symbolic motifs:
Struggle with the Man/Angel
- Yaakov’s struggle with the man/angel is the culmination of the many struggles that have characterized his life: with Esav, with Lavan, and between Leah and Rachel.
- Rashi, Radak, and R. Yosef Bekhor Shor state that when the man/angel states "כִּי שָׂרִיתָ עִם אֱלֹהִים וְעִם אֲנָשִׁים" (you have striven with God and with men) heis referring to both Esav and Lavan, reflecting that the struggle with the angel is the culmination of many years of challenges and struggles that preceded it.
Night
It is noteworthy that the episode with the man/angel, like the revelation of Hashem in Chapter 28, takes place at night. The motif of revelation at night in Yaakov’s story represents the concealment/deceipt and challenge with which he consistently grapples.
Two Camps
Robert Alter suggests, in his commentary on Bereshit, that the two camps referred to in verses 3, 8, and 11 represent the “law of binary division” that characterizes Yaakov’s life: twin brothers in conflict, two sisters in conflict, flocks of animals divided into those of one color and those that are speckled or spotted, and now the division of his family and property into two groups.
