Literary Devices – Shemot 4/0

Literary Devices – Shemot 4

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Key Words

דבר (speak) & פה (mouth) vs. יד (hand)

• Tanakh Lab demonstrates that the word that appears with the greatest frequency in this chapter is “יד” (hand).¹ Two other words, related to each other in usage, also appear frequently: “דבר” (speak) and “פה” (mouth).²  This may indicate a tension in the chapter between Moshe’s focus on speech as the instrument of redemption (leading to his concern about his lack of eloquence), and Hashem’s plan for redemption, which foregrounds powerful action and the performance of miracles.
• Articles – See Liberating the Spirit of the Israelites, by R. Ezra Bick, for exploration of Moshe’s understanding of speech as the means of raising the people’s spirits in contrast to the process by which liberation actually takes place.

"כבד" (heavy) and "חזק" (strong)

The roots "כבד" and "חזק" appear only once each in the chapter, but serve as key words throughout the narrative of the Exodus.

• Concordance –
• Using the concordance to trace the usage of both the verb and adjective "כבד" in Torah³ reveals how it appears throughout the Exodus narrative, marking key points in the story, from the initial "heavy" famine that causes the nation to descend to Egypt to the "great" wealth with which the nation leaves Egypt.⁴ 
• Similarly, both the adjective and verbal root "חזק" repeat in the narrative, referring on one hand to Paroh's obstinance in preventing the Exodus and on the other to God's mighty hand which brings it about.
• Articles – See R. Nathaniel Helfgot שתי מילים מנחות בסיפור יציאת מצרים, who explores the usages of the two roots כבד and חזק, showing how they demonstrate Hashem's measure for measure actions during the Exodus.⁵

Techniques of Repetition

Connecting Phrases (מונחים מקשרים)

There are several terms that appear both in the story of Moshe’s family at the inn and in the preceding and following sections of the narrative.  The repetition serves to connect the scenes, highlighting that the story of the inn does not stand on its own but is an an intrinsic part of the surrounding narrative:

• Verses 22-23 have a threefold repetition of the word "son" (בְּנִי בְכֹרִי יִשְׂרָאֵל, שַׁלַּח אֶת בְּנִי, אנֹכִי הֹרֵג אֶת בִּנְךָ בְּכֹרֶךָ ). The next scene, according to some, also speaks of the potential death of a first born son,⁶ and mentions a "son" ("וַתִּכְרֹת אֶת עׇרְלַת בְּנָהּ").
• In verse 19 Hashem tells Moshe: "מֵתוּ כׇּל הָאֲנָשִׁים הַמְבַקְשִׁים אֶת נַפְשֶׁךָ". in verse 24, we read: "וַיְבַקֵּשׁ הֲמִיתוֹ"
• Verse 24 states that Hashem seeks to kill: "וַיִּפְגְּשֵׁהוּ י״י". In verse 25, Aharon goes to meet Moshe: "וַיֵּלֶךְ וַיִּפְגְּשֵׁהוּ בְּהַר הָאֱלֹהִים".

Articles

• See Mystery at the Malon and the corresponding interactive module for discussion of how the surrounding narrative might inform one's reading of the story at the inn.
• See also: The Hatan Damim Episode: A Preamble to Yetziat Mitzrayim, by Mrs. Rivka Kahan.

Symbolism

Blood is an important symbol in the story of the Exodus, related to both punishment and covenant / redemption. 

• Blood appears twice in this chapter, first in the context of the miracle of turning water to blood and then in the story of the circumcision of Moshe’s son. 
• Later in the narrative, the plagues begin with blood.
• The exodus itself is connected to the blood of the Passover offering that the Israelites smear on their doorposts.
• The alternating symbols of blood as punitive plague and blood as symbol of the covenant (both circumcision and the Paschal sacrifice) hint to the underlying theme of the Exodus as representing the transition from being slaves of Paroh to being servants of Hashem.

¹ It appears 12 times.

² They appear eight and seven times respectively.

³ One can check both the adjective and verbal forms of the root.

⁴ The first four instances of the root relate to the oppressive famine that initially sent the Israelites to Egypt. The word is then used to describe the shared Israelite and Egyptian mourning for Yaakov, representing the point at which the Israelites were welcomed into Egyptian society. In the narrative of the Exodus in Shemot, the word is used in several contexts: to describe Moshe’s lack of eloquence, the oppressive, unparalleled nature of the plagues, the obduracy of Paroh, the wealth with which the Israelites left Egypt, and the honor which is given to God through His miracles.

⁵ See similarly: J. Jacobs, "Midda Keneged Midda Be-Sippur Ha-Mikra'i," (Alon Shevut 5766), pp. 138-140, and more generally Prof. Yonatan Grossman’s article Leitwort for discussion of the phenomenon as a whole, including mention of the root "כבד".

⁶ The verses are ambiguous as to who is in danger of death: Moshe, his firstborn, or his second born.