Difference between revisions of "Literary Devices – Bereshit 44/0"
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<h1>Literary Devices – Bereshit 44</h1> | <h1>Literary Devices – Bereshit 44</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> | ||
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| − | |||
<category>Allusions | <category>Allusions | ||
<subcategory>The Sale of Yosef | <subcategory>The Sale of Yosef | ||
| − | Through the use of allusions, the Torah conveys that bringing Binyamin to Egypt is a symbolic reenactment of the sale of Yosef, and an opportunity for the brothers to correct their misdeeds: < | + | <p>Through the use of allusions, the Torah conveys that bringing Binyamin to Egypt is a symbolic reenactment of the sale of Yosef, and an opportunity for the brothers to correct their misdeeds: </p> |
<ul> | <ul> | ||
| − | <li>The silver that Yosef commands to be returned to the brothers (44:1) calls to mind the silver for which Yosef was sold into slavery (37:28) and | + | <li>The silver that Yosef commands to be returned to the brothers (44:1) calls to mind the silver for which Yosef was sold into slavery (37:28) and might symbolize the brothers’ continued feeling of guilt for the sale.</li> |
<li>There are repeated references to one or all brothers being held as a slave in Egypt.  </li> | <li>There are repeated references to one or all brothers being held as a slave in Egypt.  </li> | ||
<li>Yehuda refers to Binyamin seven times as “הנער,” the same word with which Yosef is introduced in 37:2.  </li> | <li>Yehuda refers to Binyamin seven times as “הנער,” the same word with which Yosef is introduced in 37:2.  </li> | ||
| − | <li>Yehuda’s powerful words describing the anguish Yaakov will feel if Binyamin does not return -- | + | <li>Yehuda’s powerful words describing the anguish that Yaakov will feel if Binyamin does not return -- “<span style="color: #ff0000;">וְהוֹרִידוּ</span> עֲבָדֶיךָ אֶת שֵׂיבַת עַבְדְּךָ אָבִינוּ בְּיָגוֹן <span style="color: #ff0000;">שְׁאֹלָה</span>” -- allude to Yaakov’s declaration after the sale of Yosef: “<span style="color: #ff0000;">אֵרֵד</span> אֶל בְּנִי אָבֵל<span style="color: #ff0000;"> שְׁאֹלָה</span>”.</li> |
</ul> | </ul> | ||
</subcategory> | </subcategory> | ||
| − | <subcategory> | + | <subcategory>Stealing the Teraphim |
<ul> | <ul> | ||
| − | <li>Robert Alter in his commentary on Bereshit notes a parallel between the brothers’ declaration that whoever has the goblet will die, and Yaakov’s declaration to Lavan that whoever has his <i>teraphim</i> will not live (31:32). The obvious irony is that, in Bereshit 31, Rachel had actually stolen the <i>teraphim</i> but was not found out, whereas in this chapter, Binyamin did not steal the goblet but was found out.</li> | + | <li>Prof. Robert Alter in his commentary on Bereshit<fn>R. Alter, Genesis: Translation and Commentary, (New York, 1996).</fn> notes a parallel between the brothers’ declaration that whoever has the goblet will die, and Yaakov’s declaration to Lavan that whoever has his <i>teraphim</i> will not live (31:32). The obvious irony is that, in Bereshit 31, Rachel had actually stolen the <i>teraphim</i> but was not found out, whereas in this chapter, Binyamin did not steal the goblet but was found out.</li> |
| + | <li><b>Articles</b> – See <a href="https://asif.co.il/wpfb-file/25-pdf-15/">גניבת התרפים מול עלילת הגביע</a>, by Oz Vered for a comparison of the stories and the suggestion that Yosef's actions are, in part, motivated by his anger at Yaakov for declaring an early death on Rachel in stating that whoever has the <i>teraphim</i> will die.</li> | ||
</ul> | </ul> | ||
</subcategory> | </subcategory> | ||
</category> | </category> | ||
<category>Key Words | <category>Key Words | ||
| − | <p>The various key words of this chapter, "עבד", "אב", and "אדון" reflect the themes of the chapter: the | + | <p>The various key words of this chapter, "עבד", "אב", and "אדון" reflect the themes of the chapter: the play between subservience and authority, and the brothers’ feelings of loyalty to their father.  They might also allude to a symbolic reenactment of the sale of Yosef into slavery.</p> |
<subcategory>Slave and Master | <subcategory>Slave and Master | ||
<ul> | <ul> | ||
| − | <li>See <a href="https://mg.alhatorah.org/TanakhLab/Bereshit/44/1/44/34">Tanakh Lab</a> that Yehuda’s speech, he refers to himself as "עַבְדְּךָ" (your servant) twelve times, and to Yosef as “אֲדֹנִי” (my master) seven times. | + | <li>See <a href="https://mg.alhatorah.org/TanakhLab/Bereshit/44/1/44/34">Tanakh Lab</a> that in Yehuda’s speech, he refers to himself as "עַבְדְּךָ" (your servant) twelve times, and to Yosef as “אֲדֹנִי” (my master) seven times. The language highlights Yehuda's demonstration of respect and deference to Yosef.  </li> |
| − | <li>See <a href="Yehuda's Oration" data-aht="page">Yehuda's Oration</a> for contrasting opinions as to how to read | + | <li><b>Articles</b> – See <a href="Yehuda's Oration" data-aht="page">Yehuda's Oration</a> for contrasting opinions as to how to read Yehuda's speech - as an appeal fro mercy (supported by these key words) or as a show of defiance and threat.</li> |
</ul> | </ul> | ||
</subcategory> | </subcategory> | ||
<subcategory>Youth and Father | <subcategory>Youth and Father | ||
| − | <p>See <a href="https://mg.alhatorah.org/TanakhLab/Bereshit/44/1/44/34">Tanakh Lab</a> that in Yehuda’s speech, he refers to Binyamin as "the lad" seven times, and to his father fourteen times, each being a means of inspiring Yosef’s sympathy.</p> | + | <p>See <a href="https://mg.alhatorah.org/TanakhLab/Bereshit/44/1/44/34">Tanakh Lab</a> that in Yehuda’s speech, he refers to Binyamin as "the lad" (הַנַּעַר) seven times, and to his "father" ("אָבִי") fourteen times, each being a means of inspiring Yosef’s sympathy.</p> |
</subcategory> | </subcategory> | ||
</category> | </category> | ||
<category>Repetition | <category>Repetition | ||
<ul> | <ul> | ||
| − | <li>Tanakh uses many techniques of literary repetition.  Yehuda’s speech is an extended example in which he | + | <li>Tanakh uses many techniques of literary repetition.  Yehuda’s speech is an extended example in which he recounts what has happened in the preceding chapters. Interestingly, he includes some details that did not appear earlier which might help reveal his underlying messages. </li> |
| + | </ul><ul> | ||
| + | <li><b>Articles</b></li> | ||
| + | <ul> | ||
| + | <li>For an exploration of the techniques and strategies of repetition that Yehuda employs, see <a href="Yehuda's Oration" data-aht="page">Yehuda's Oration</a>.</li> | ||
| + | <li>For analysis of the significant ways in which Yehuda alters his retelling of events, and the implicit accusation within his retelling, see <a href="https://www.hatanakh.com/sites/herzog/files/herzog/Vayigash%20-%20Rav%20Elchanan%20Samet.pdf">Yehuda’s Monologue: Reading Between the Lines</a> by R. Elchanan Samet.</li> | ||
| + | </ul> | ||
</ul> | </ul> | ||
| + | </category> | ||
| + | <category>Character Titles and Relational Epithets | ||
| + | <subcategory>Brothers of Yosef | ||
| + | <p>The brothers of Yosef are consistently referred to as “הָאֲנָשִׁים,” rather than "האחים" (the brothers), in keeping with their own lack of awareness of the significance of their family identity at this juncture in the story.  This appellation will shift in the next chapter, when Yosef reveals himself to them.</p> | ||
| + | </subcategory> | ||
| + | <subcategory>Binyamin | ||
<ul> | <ul> | ||
| − | <li>< | + | <li>In his speech, Yehuda refers to Binyamin once as "יֶלֶד זְקֻנִים קָטָן", and several times as “הַנַּעַר”, the youth, and "אָחִינוּ הַקָּטֹן,” our youngest brother, presumably in order to inspire sympathy for him.</li> |
| + | <li><b>Articles</b> – See <a href="https://www.daat.ac.il/daat/kitveyet/hamaayan/yeled-2.htm">"ילד זקונים קטן" או "נער"</a> by יצחק בראור for discussion of the various epithets and why Yehuda chooses to use each where he does.</li> | ||
</ul> | </ul> | ||
| − | </ | + | </subcategory> |
| − | < | + | <subcategory>Yosef |
| + | <p>Yehuda refers to Yosef nine times as “ אֲדֹנִי”, reflecting the deference he must show him.</p> | ||
| + | </subcategory> | ||
</category> | </category> | ||
</page> | </page> | ||
</aht-xml> | </aht-xml> | ||
Latest revision as of 12:35, 11 April 2024
Literary Devices – Bereshit 44
Allusions
The Sale of Yosef
Through the use of allusions, the Torah conveys that bringing Binyamin to Egypt is a symbolic reenactment of the sale of Yosef, and an opportunity for the brothers to correct their misdeeds:
- The silver that Yosef commands to be returned to the brothers (44:1) calls to mind the silver for which Yosef was sold into slavery (37:28) and might symbolize the brothers’ continued feeling of guilt for the sale.
- There are repeated references to one or all brothers being held as a slave in Egypt.
- Yehuda refers to Binyamin seven times as “הנער,” the same word with which Yosef is introduced in 37:2.
- Yehuda’s powerful words describing the anguish that Yaakov will feel if Binyamin does not return -- “וְהוֹרִידוּ עֲבָדֶיךָ אֶת שֵׂיבַת עַבְדְּךָ אָבִינוּ בְּיָגוֹן שְׁאֹלָה” -- allude to Yaakov’s declaration after the sale of Yosef: “אֵרֵד אֶל בְּנִי אָבֵל שְׁאֹלָה”.
Stealing the Teraphim
- Prof. Robert Alter in his commentary on Bereshit1 notes a parallel between the brothers’ declaration that whoever has the goblet will die, and Yaakov’s declaration to Lavan that whoever has his teraphim will not live (31:32). The obvious irony is that, in Bereshit 31, Rachel had actually stolen the teraphim but was not found out, whereas in this chapter, Binyamin did not steal the goblet but was found out.
- Articles – See גניבת התרפים מול עלילת הגביע, by Oz Vered for a comparison of the stories and the suggestion that Yosef's actions are, in part, motivated by his anger at Yaakov for declaring an early death on Rachel in stating that whoever has the teraphim will die.
Key Words
The various key words of this chapter, "עבד", "אב", and "אדון" reflect the themes of the chapter: the play between subservience and authority, and the brothers’ feelings of loyalty to their father. They might also allude to a symbolic reenactment of the sale of Yosef into slavery.
Slave and Master
- See Tanakh Lab that in Yehuda’s speech, he refers to himself as "עַבְדְּךָ" (your servant) twelve times, and to Yosef as “אֲדֹנִי” (my master) seven times. The language highlights Yehuda's demonstration of respect and deference to Yosef.
- Articles – See Yehuda's Oration for contrasting opinions as to how to read Yehuda's speech - as an appeal fro mercy (supported by these key words) or as a show of defiance and threat.
Youth and Father
See Tanakh Lab that in Yehuda’s speech, he refers to Binyamin as "the lad" (הַנַּעַר) seven times, and to his "father" ("אָבִי") fourteen times, each being a means of inspiring Yosef’s sympathy.
Repetition
- Tanakh uses many techniques of literary repetition. Yehuda’s speech is an extended example in which he recounts what has happened in the preceding chapters. Interestingly, he includes some details that did not appear earlier which might help reveal his underlying messages.
- Articles
- For an exploration of the techniques and strategies of repetition that Yehuda employs, see Yehuda's Oration.
- For analysis of the significant ways in which Yehuda alters his retelling of events, and the implicit accusation within his retelling, see Yehuda’s Monologue: Reading Between the Lines by R. Elchanan Samet.
Character Titles and Relational Epithets
Brothers of Yosef
The brothers of Yosef are consistently referred to as “הָאֲנָשִׁים,” rather than "האחים" (the brothers), in keeping with their own lack of awareness of the significance of their family identity at this juncture in the story. This appellation will shift in the next chapter, when Yosef reveals himself to them.
Binyamin
- In his speech, Yehuda refers to Binyamin once as "יֶלֶד זְקֻנִים קָטָן", and several times as “הַנַּעַר”, the youth, and "אָחִינוּ הַקָּטֹן,” our youngest brother, presumably in order to inspire sympathy for him.
- Articles – See "ילד זקונים קטן" או "נער" by יצחק בראור for discussion of the various epithets and why Yehuda chooses to use each where he does.
Yosef
Yehuda refers to Yosef nine times as “ אֲדֹנִי”, reflecting the deference he must show him.
