Difference between revisions of "Literary:Redundancy/0"
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<li><b>"וַיִּבְרָא אֱלֹהִים אֶת הָאָדָם בְּצַלְמוֹ" </b>(Bereshit 1:27) – Bereshit 1:27 speaks of the creation of man.  In Bereshit 2:7, we again read of man's creation: וַיִּיצֶר י"י אֱלֹהִים אֶת הָאָדָם עָפָר מִן .הָאֲדָמָה Mishnat R. Eliezer 1 and others explain that the first verse only describes the end result of mankind's creation, while Chapter 2 describes the specifics of how that transpired. Similar claims are made about other overlapping aspects of the two creation stories, understanding that in Chapter 1 the Torah first presents a general overview of the world's creation and then in Chapter 2 it returns to provide greater detail about its most significant individual components.  For discussion see <a href="Two Accounts of Creation: Bereshit 1–2" data-aht="page">Two Accounts of Creation</a>.</li> | <li><b>"וַיִּבְרָא אֱלֹהִים אֶת הָאָדָם בְּצַלְמוֹ" </b>(Bereshit 1:27) – Bereshit 1:27 speaks of the creation of man.  In Bereshit 2:7, we again read of man's creation: וַיִּיצֶר י"י אֱלֹהִים אֶת הָאָדָם עָפָר מִן .הָאֲדָמָה Mishnat R. Eliezer 1 and others explain that the first verse only describes the end result of mankind's creation, while Chapter 2 describes the specifics of how that transpired. Similar claims are made about other overlapping aspects of the two creation stories, understanding that in Chapter 1 the Torah first presents a general overview of the world's creation and then in Chapter 2 it returns to provide greater detail about its most significant individual components.  For discussion see <a href="Two Accounts of Creation: Bereshit 1–2" data-aht="page">Two Accounts of Creation</a>.</li> | ||
− | <li><b>"וַיָּרׇץ לָבָן אֶל הָאִישׁ"</b> (<a href="Bereshit24-29-30" data-aht="source">Bereshit 24:29-30</a>) – Bereshit 24:29-30 shares that Lavan ran to Avraham's servant, "וַיָּרׇץ לָבָן אֶל הָאִישׁ", then speaks of his seeing the jewelry on Rivka, and finally repeats, "וַיָּבֹא אֶל הָאִישׁ".  <multilink><a href="ShadalBereshit24-30" data-aht="source">Shadal</a><a href="ShadalBereshit24-30" data-aht="source">Bereshit 24:30</a><a href="R. Shemuel David Luzzatto (Shadal)" data-aht="parshan">About R. Shemuel David Luzzatto</a></multilink> explains that Lavan did not approach the servant twice, but rather verse 29 is a general statement which is explained by verse 30 which details what prompted Lavan run to the servant. After seeing the | + | <li><b>"וַיָּרׇץ לָבָן אֶל הָאִישׁ"</b> (<a href="Bereshit24-29-30" data-aht="source">Bereshit 24:29-30</a>) – Bereshit 24:29-30 shares that Lavan ran to Avraham's servant, "וַיָּרׇץ לָבָן אֶל הָאִישׁ", then speaks of his seeing the jewelry on Rivka, and finally repeats, "וַיָּבֹא אֶל הָאִישׁ".  <multilink><a href="ShadalBereshit24-30" data-aht="source">Shadal</a><a href="ShadalBereshit24-30" data-aht="source">Bereshit 24:30</a><a href="R. Shemuel David Luzzatto (Shadal)" data-aht="parshan">About R. Shemuel David Luzzatto</a></multilink> explains that Lavan did not approach the servant twice, but rather verse 29 is a general statement which is explained by verse 30 which details what prompted Lavan run to the servant. After seeing the jewelry on Rivka, Lavan decided it was worth greeting the servant.<fn>See <multilink><a href="RSaadiaGaonCommentaryBereshit24-29" data-aht="source">R. Saadia</a><a href="RSaadiaGaonCommentaryBereshit24-29" data-aht="source">Commentary Bereshit 24:29</a><a href="R. Saadia Gaon" data-aht="parshan">About R. Saadia Gaon</a></multilink>.  Cf. the Tur (long commentary) who brings the alternative possibility that Lavan actually approached the servant twice. He first ran, looking for Rivka, and then when he saw the jewelry on her, he once again approached the servant, this time to welcome him graciously.</fn></li> |
<li><b>"וַיָּשֶׁב מֹשֶׁה אֶת דִּבְרֵי הָעָם אֶל י״י"</b> (<a href="Shemot19-8-9" data-aht="source">Shemot 19:8-9</a>) – In the description of the preparations for revelation, we are told twice that Moshe relayed the people's words to Hashem, in Shemot 19:8 and 19:9. <multilink><a href="RashbamShemot19-8-9" data-aht="source">Rashbam</a><a href="RashbamShemot19-8-9" data-aht="source">Shemot 19:8-9</a><a href="RashbamVayikra9-24" data-aht="source">Vayikra 9:24</a><a href="RashbamVayikra10-2" data-aht="source">Vayikra 10:2</a><a href="R. Shemuel b. Meir (Rashbam)" data-aht="parshan">About R. Shemuel b. Meir</a></multilink> suggests that the repetition is another example of the Torah being "כולל ואחר כך מפרש", as verse 9 provides the context of verse 8.‎<fn>See Rashi, in contrast, who suggests that actually the verses refer to two different responses of the nation. Verse 8 refers to their statement "כֹּל אֲשֶׁר דִּבֶּר י״י נַעֲשֶׂה" while verse 9 refers to the nation's desire to hear Hashem directly (a response not mentioned explicitly in the text).</fn></li> | <li><b>"וַיָּשֶׁב מֹשֶׁה אֶת דִּבְרֵי הָעָם אֶל י״י"</b> (<a href="Shemot19-8-9" data-aht="source">Shemot 19:8-9</a>) – In the description of the preparations for revelation, we are told twice that Moshe relayed the people's words to Hashem, in Shemot 19:8 and 19:9. <multilink><a href="RashbamShemot19-8-9" data-aht="source">Rashbam</a><a href="RashbamShemot19-8-9" data-aht="source">Shemot 19:8-9</a><a href="RashbamVayikra9-24" data-aht="source">Vayikra 9:24</a><a href="RashbamVayikra10-2" data-aht="source">Vayikra 10:2</a><a href="R. Shemuel b. Meir (Rashbam)" data-aht="parshan">About R. Shemuel b. Meir</a></multilink> suggests that the repetition is another example of the Torah being "כולל ואחר כך מפרש", as verse 9 provides the context of verse 8.‎<fn>See Rashi, in contrast, who suggests that actually the verses refer to two different responses of the nation. Verse 8 refers to their statement "כֹּל אֲשֶׁר דִּבֶּר י״י נַעֲשֶׂה" while verse 9 refers to the nation's desire to hear Hashem directly (a response not mentioned explicitly in the text).</fn></li> | ||
<li><b>"וַתֵּצֵא אֵשׁ מִלִּפְנֵי י״י וַתֹּאכַל עַל הַמִּזְבֵּחַ"</b> (<a href="Vayikra9-24" data-aht="source">Vayikra 9:24</a>) – Vayikra 9:24 describes a Divine fire consuming Aharon's offerings on the eighth day of the consecration ceremony ("וַתֵּצֵא אֵשׁ מִלִּפְנֵי י״י וַתֹּאכַל עַל הַמִּזְבֵּחַ"). <a href="Vayikra10-1-2" data-aht="source">Vayikra 10:1-2</a>, then speak of the deaths of Nadav and Avihu, where the verse similarly shares, " וַתֵּצֵא אֵשׁ מִלִּפְנֵי י״י וַתֹּאכַל אוֹתָם". According to most commentators these refer to two distinct events. <multilink><a href="RashbamShemot19-8-9" data-aht="source">Rashbam</a><a href="RashbamShemot19-8-9" data-aht="source">Shemot 19:8-9</a><a href="RashbamVayikra9-24" data-aht="source">Vayikra 9:24</a><a href="RashbamVayikra10-2" data-aht="source">Vayikra 10:2</a><a href="R. Shemuel b. Meir (Rashbam)" data-aht="parshan">About R. Shemuel b. Meir</a></multilink>, though, suggests that Vayikra 9:24 is not the conclusion to chapter 9 but the heading of the story of Nadav and Avihu, telling the reader of a fire that is to come in the continuation of the story.<fn>In other words, the fire which consumes the offerings is identical to the fire which killed Nadav and Avihu. This fire first appeared after they brought the incense, not beforehand.  For elaboration and the ramifications of this reading for understanding the deaths of Nadav and Avihu, see <a href="Why Were Nadav and Avihu Killed" data-aht="page">Why Were Nadav and Avihu Killed</a>.</fn></li> | <li><b>"וַתֵּצֵא אֵשׁ מִלִּפְנֵי י״י וַתֹּאכַל עַל הַמִּזְבֵּחַ"</b> (<a href="Vayikra9-24" data-aht="source">Vayikra 9:24</a>) – Vayikra 9:24 describes a Divine fire consuming Aharon's offerings on the eighth day of the consecration ceremony ("וַתֵּצֵא אֵשׁ מִלִּפְנֵי י״י וַתֹּאכַל עַל הַמִּזְבֵּחַ"). <a href="Vayikra10-1-2" data-aht="source">Vayikra 10:1-2</a>, then speak of the deaths of Nadav and Avihu, where the verse similarly shares, " וַתֵּצֵא אֵשׁ מִלִּפְנֵי י״י וַתֹּאכַל אוֹתָם". According to most commentators these refer to two distinct events. <multilink><a href="RashbamShemot19-8-9" data-aht="source">Rashbam</a><a href="RashbamShemot19-8-9" data-aht="source">Shemot 19:8-9</a><a href="RashbamVayikra9-24" data-aht="source">Vayikra 9:24</a><a href="RashbamVayikra10-2" data-aht="source">Vayikra 10:2</a><a href="R. Shemuel b. Meir (Rashbam)" data-aht="parshan">About R. Shemuel b. Meir</a></multilink>, though, suggests that Vayikra 9:24 is not the conclusion to chapter 9 but the heading of the story of Nadav and Avihu, telling the reader of a fire that is to come in the continuation of the story.<fn>In other words, the fire which consumes the offerings is identical to the fire which killed Nadav and Avihu. This fire first appeared after they brought the incense, not beforehand.  For elaboration and the ramifications of this reading for understanding the deaths of Nadav and Avihu, see <a href="Why Were Nadav and Avihu Killed" data-aht="page">Why Were Nadav and Avihu Killed</a>.</fn></li> | ||
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<li><a href="ShemuelI28-1-2" data-aht="source">Shemuel I 28:1-2</a> and <a href="ShemuelI29-1-3" data-aht="source">Shemuel I 29:1</a>– Chapter 28 opens with the Philistines gathering for battle ("וַיִּקְבְּצוּ פְלִשְׁתִּים אֶת מַחֲנֵיהֶם"), but then cuts off to tell the story of Shaul and Ba'alat Ha'Ov. The original narrative is resumed in Chapter 29, echoing "יִּקְבְּצוּ פְלִשְׁתִּים אֶת כׇּל מַחֲנֵיהֶם". It is likely that here, too, the technique indicates that the two stories overlapped in time.<fn>See, though, Malbim who assumes that Chapter 29 chronologically follows Chapter 28 and that 29:1 refers to a second gathering of the Philistines and is not identical to 28:1.</fn></li> | <li><a href="ShemuelI28-1-2" data-aht="source">Shemuel I 28:1-2</a> and <a href="ShemuelI29-1-3" data-aht="source">Shemuel I 29:1</a>– Chapter 28 opens with the Philistines gathering for battle ("וַיִּקְבְּצוּ פְלִשְׁתִּים אֶת מַחֲנֵיהֶם"), but then cuts off to tell the story of Shaul and Ba'alat Ha'Ov. The original narrative is resumed in Chapter 29, echoing "יִּקְבְּצוּ פְלִשְׁתִּים אֶת כׇּל מַחֲנֵיהֶם". It is likely that here, too, the technique indicates that the two stories overlapped in time.<fn>See, though, Malbim who assumes that Chapter 29 chronologically follows Chapter 28 and that 29:1 refers to a second gathering of the Philistines and is not identical to 28:1.</fn></li> | ||
<li><a href="ShemuelII13-34-37" data-aht="source">Shemuel II 13:34-37</a> – Shemuel II 13:34 tells of Avshalom fleeing after having murdered Amnon. The point is repeated in verse 37. Sandwiched in between the two verses is a description of what is simultaneously going on in the palace when word of the murder arrives.</li> | <li><a href="ShemuelII13-34-37" data-aht="source">Shemuel II 13:34-37</a> – Shemuel II 13:34 tells of Avshalom fleeing after having murdered Amnon. The point is repeated in verse 37. Sandwiched in between the two verses is a description of what is simultaneously going on in the palace when word of the murder arrives.</li> | ||
− | <li><a href="MelakhimI20-12-16" data-aht="source">Melakhim I 20:12 and 16</a> – The | + | <li><a href="MelakhimI20-12-16" data-aht="source">Melakhim I 20:12 and 16</a> – The text switches off between the Aramean and Israelite camps, employing resumptive repetition to highlight the split screen.</li> |
</ul> | </ul> | ||
<p><b>IV. Resumptive repetition of individual words within a sentence<fn>See Ibn Janach (Sefer HaRikmah, Gate 26, "ממה שהוסף בו לנחץ ממה שאין צרך בדברים אליו")  who devotes a subsection of the chapter to discussion of this specific type of resumptive repetition, bringing many examples. He describes the phenomenon as being cases where "נשנה בעבור האמצעיים הפוסקים לסדר הדברים"</fn><br/></b></p> | <p><b>IV. Resumptive repetition of individual words within a sentence<fn>See Ibn Janach (Sefer HaRikmah, Gate 26, "ממה שהוסף בו לנחץ ממה שאין צרך בדברים אליו")  who devotes a subsection of the chapter to discussion of this specific type of resumptive repetition, bringing many examples. He describes the phenomenon as being cases where "נשנה בעבור האמצעיים הפוסקים לסדר הדברים"</fn><br/></b></p> | ||
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− | <li><a href="Shemot2-6" data-aht="source">Shemot 2:6</a> (וַתִּרְאֵהוּ אֶת הַיֶּלֶד) – Compare <multilink><a href="IbnEzraShemotFirstCommentary2-6" data-aht="source">Ibn Ezra</a><a href="IbnEzraShemotFirstCommentary2-6" data-aht="source">Shemot First Commentary 2:6</a><a href="R. Avraham ibn Ezra" data-aht="parshan">About R. Avraham ibn Ezra</a></multilink> and <multilink><a href="RDavidZviHoffmannShemot2-6" data-aht="source">R. D"Z Hoffmann</a><a href="RDavidZviHoffmannShemot2-6" data-aht="source">Shemot 2:6</a><a href="R. David Zvi Hoffmann" data-aht="parshan">About R. David Zvi Hoffmann</a></multilink> who view the doubling as "the way of the text" with Shadal who suggests that the extra words hint to the surprise of Paroh's daughter at finding the baby. Shemot Rabbah, instead, suggests that the words refer to two distinct objects, positing that Paroh's daughter saw the Divine presence with the baby.<fn>They read the word "את" to mean "with", rather than to be a marker of the definite article.</fn></li> | + | <li><a href="Shemot2-6" data-aht="source">Shemot 2:6</a> (וַתִּרְאֵהוּ אֶת הַיֶּלֶד) – Compare <multilink><a href="IbnEzraShemotFirstCommentary2-6" data-aht="source">Ibn Ezra</a><a href="IbnEzraShemotFirstCommentary2-6" data-aht="source">Shemot First Commentary 2:6</a><a href="R. Avraham ibn Ezra" data-aht="parshan">About R. Avraham ibn Ezra</a></multilink> and <multilink><a href="RDavidZviHoffmannShemot2-6" data-aht="source">R. D"Z Hoffmann</a><a href="RDavidZviHoffmannShemot2-6" data-aht="source">Shemot 2:6</a><a href="R. David Zvi Hoffmann" data-aht="parshan">About R. David Zvi Hoffmann</a></multilink> who view the doubling as "the way of the text" with <multilink><a href="ShadalShemot2-6" data-aht="source">Shadal</a><a href="ShadalShemot2-6" data-aht="source">Shemot 2:6</a><a href="Shadal" data-aht="parshan">About R. Shemuel David Luzzatto</a></multilink> who suggests that the extra words hint to the surprise of Paroh's daughter at finding the baby. <multilink><a href="ShemotRabbah1-24" data-aht="source">Shemot Rabbah</a><a href="ShemotRabbah1-24" data-aht="source">1:24</a><a href="Shemot Rabbah" data-aht="parshan">About Shemot Rabbah</a></multilink>, instead, suggests that the words refer to two distinct objects, positing that Paroh's daughter saw the Divine presence with the baby.<fn>They read the word "את" to mean "with", rather than to be a marker of the definite article.</fn></li> |
<li><a href="Shemot29-9" data-aht="source">Shemot 29:9</a> (וְחָגַרְתָּ אֹתָם אַבְנֵט אַהֲרֹן וּבָנָיו) – See <multilink><a href="IbnEzraShemotSecondCommentary29-9" data-aht="source">Ibn Ezra</a><a href="IbnEzraShemotSecondCommentary29-9" data-aht="source">Shemot Second Commentary 29:9</a><a href="R. Avraham ibn Ezra" data-aht="parshan">About R. Avraham ibn Ezra</a></multilink> that the verse might simply contain a double reference to Aharon and his sons, as is often the way of the text.  <multilink><a href="RambanShemot29-9" data-aht="source">Ramban</a><a href="RambanShemot29-9" data-aht="source">Shemot 29:9</a><a href="R. Moshe b. Nachman (Ramban, Nachmanides)" data-aht="parshan">About R. Moshe b. Nachman</a></multilink> (second approach),<fn>In his first approach, he agrees with Ibn Ezra.</fn> in contrast, suggests that the initial "אֹתָם" refers only to Aharon's sons, while the words "אַהֲרֹן וּבָנָיו" add that Aharon, too, like his sons, will also be so girded. The verse elaborates because the belt had not been mentioned among the garments of the high priest, so it was not obvious that Aharon, too, must wear one.<b><br/></b></li> | <li><a href="Shemot29-9" data-aht="source">Shemot 29:9</a> (וְחָגַרְתָּ אֹתָם אַבְנֵט אַהֲרֹן וּבָנָיו) – See <multilink><a href="IbnEzraShemotSecondCommentary29-9" data-aht="source">Ibn Ezra</a><a href="IbnEzraShemotSecondCommentary29-9" data-aht="source">Shemot Second Commentary 29:9</a><a href="R. Avraham ibn Ezra" data-aht="parshan">About R. Avraham ibn Ezra</a></multilink> that the verse might simply contain a double reference to Aharon and his sons, as is often the way of the text.  <multilink><a href="RambanShemot29-9" data-aht="source">Ramban</a><a href="RambanShemot29-9" data-aht="source">Shemot 29:9</a><a href="R. Moshe b. Nachman (Ramban, Nachmanides)" data-aht="parshan">About R. Moshe b. Nachman</a></multilink> (second approach),<fn>In his first approach, he agrees with Ibn Ezra.</fn> in contrast, suggests that the initial "אֹתָם" refers only to Aharon's sons, while the words "אַהֲרֹן וּבָנָיו" add that Aharon, too, like his sons, will also be so girded. The verse elaborates because the belt had not been mentioned among the garments of the high priest, so it was not obvious that Aharon, too, must wear one.<b><br/></b></li> | ||
− | <li> <a href="Shemot35-5" data-aht="source">Shemot 35:5</a> (כֹּל נְדִיב לִבּוֹ יְבִיאֶהָ אֵת תְּרוּמַת י"י) – <multilink><a href="IbnEzraShemotFirstCommentary35-5" data-aht="source">Ibn Ezra</a><a href="IbnEzraShemotFirstCommentary35-5" data-aht="source">Shemot First Commentary 35:5</a><a href="R. Avraham ibn Ezra" data-aht="parshan">About R. Avraham ibn Ezra</a></multilink> and <multilink><a href="AbarbanelShemot35-5" data-aht="source">Abarbanel</a><a href="AbarbanelShemot35-5" data-aht="source">Shemot 35:5</a><a href="R. Yitzchak Abarbanel" data-aht="parshan">About R. Yitzchak Abarbanel</a></multilink> suggest that the verse contains a double reference to the donation offering, noting that such elaborations are common.  Compare | + | <li> <a href="Shemot35-5" data-aht="source">Shemot 35:5</a> (כֹּל נְדִיב לִבּוֹ יְבִיאֶהָ אֵת תְּרוּמַת י"י) – <multilink><a href="IbnEzraShemotFirstCommentary35-5" data-aht="source">Ibn Ezra</a><a href="IbnEzraShemotFirstCommentary35-5" data-aht="source">Shemot First Commentary 35:5</a><a href="R. Avraham ibn Ezra" data-aht="parshan">About R. Avraham ibn Ezra</a></multilink> and <multilink><a href="AbarbanelShemot35-5" data-aht="source">Abarbanel</a><a href="AbarbanelShemot35-5" data-aht="source">Shemot 35:5</a><a href="R. Yitzchak Abarbanel" data-aht="parshan">About R. Yitzchak Abarbanel</a></multilink> suggest that the verse contains a double reference to the donation offering, noting that such elaborations are common.  Compare <multilink><a href="SfornoShemot35-5" data-aht="source">Sforno</a><a href="SfornoShemot35-5" data-aht="source">Shemot 35:5</a><a href="R. Ovadyah Sforno" data-aht="parshan">About R. Ovadyah Sforno</a></multilink> who suggests that the verse is referring to two different types of donations, one should bring "it" - voluntary donations, along with "תְּרוּמַת י"י", obligatory donations, such as the half shekel.<fn>he understands "את" here to mean "with", rather than to be a marker of the definite article.</fn></li> |
<li><a href="Yehoshua1-2" data-aht="source">Yehoshua 1:2</a> (אָנֹכִי נֹתֵן לָהֶם לִבְנֵי יִשְׂרָאֵל) – See <multilink><a href="RadakYehoshua1-2" data-aht="source">Radak</a><a href="RadakYehoshua1-2" data-aht="source">Yehoshua 1:2</a><a href="R. David Kimchi (Radak)" data-aht="parshan">About R. David Kimchi</a></multilink> and the Northern French commentators that is "the way of the text" to double the referent. Compare <multilink><a href="MalbimYehoshua1-2" data-aht="source">Malbim</a><a href="MalbimYehoshua1-2" data-aht="source">Yehoshua 1:2</a><a href="R. Meir Leibush Weiser (Malbim)" data-aht="parshan">About R. Meir Leibush Weiser</a></multilink> that Hashem elaborates that the land is being given to the Children of Israel, so that Yehoshua  should not think that as the general and conqueror, the land will belong to him.<fn>Compare also Abarbanel.</fn></li> | <li><a href="Yehoshua1-2" data-aht="source">Yehoshua 1:2</a> (אָנֹכִי נֹתֵן לָהֶם לִבְנֵי יִשְׂרָאֵל) – See <multilink><a href="RadakYehoshua1-2" data-aht="source">Radak</a><a href="RadakYehoshua1-2" data-aht="source">Yehoshua 1:2</a><a href="R. David Kimchi (Radak)" data-aht="parshan">About R. David Kimchi</a></multilink> and the Northern French commentators that is "the way of the text" to double the referent. Compare <multilink><a href="MalbimYehoshua1-2" data-aht="source">Malbim</a><a href="MalbimYehoshua1-2" data-aht="source">Yehoshua 1:2</a><a href="R. Meir Leibush Weiser (Malbim)" data-aht="parshan">About R. Meir Leibush Weiser</a></multilink> that Hashem elaborates that the land is being given to the Children of Israel, so that Yehoshua  should not think that as the general and conqueror, the land will belong to him.<fn>Compare also Abarbanel.</fn></li> | ||
<li><b>Other examples include:</b> <a href="ShemuelI20-29" data-aht="source">Shemuel I 20:29</a> (וְהוּא צִוָּה לִי אָחִי), <a href="MelakhimI13-23" data-aht="source">Melakhim I 13:23</a> (וַיַּחֲבׇשׁ לו... לַנָּבִיא), <a href="MelakhimI21-13" data-aht="source">Melakhim I 21:13</a> (וַיְעִדֻהו... אֶת נָבוֹת), <a href="Yirmeyahu9-14" data-aht="source">Yirmeyahu 9:14</a> (הִנְנִי מַאֲכִילָם אֶת הָעָם), <a href="Yirmeyahu27-8" data-aht="source">Yirmeyahu 27:8</a> (יַעַבְדוּ אֹתוֹ אֶת נְבוּכַדְנֶאצַּר), <a href="Yirmeyahu48-44" data-aht="source">Yirmeyahu 48:44</a> (אָבִיא אֵלֶיהָ אֶל מוֹאָב), <a href="Yechezkel10-3" data-aht="source">Yechezkel 10:3</a> (בְּבֹאוֹ הָאִישׁ), <a href="Yechezkel41-25" data-aht="source">Yechezkel 41:25</a> (וַעֲשׂוּיָה אֲלֵיהֶן אֶל דַּלְתוֹת הַהֵיכָל), <a href="Mishlei5-22" data-aht="source">Mishlei 5:22</a> (עֲווֹנֹתָיו יִלְכְּדֻנוֹ אֶת הָרָשָׁע).</li> | <li><b>Other examples include:</b> <a href="ShemuelI20-29" data-aht="source">Shemuel I 20:29</a> (וְהוּא צִוָּה לִי אָחִי), <a href="MelakhimI13-23" data-aht="source">Melakhim I 13:23</a> (וַיַּחֲבׇשׁ לו... לַנָּבִיא), <a href="MelakhimI21-13" data-aht="source">Melakhim I 21:13</a> (וַיְעִדֻהו... אֶת נָבוֹת), <a href="Yirmeyahu9-14" data-aht="source">Yirmeyahu 9:14</a> (הִנְנִי מַאֲכִילָם אֶת הָעָם), <a href="Yirmeyahu27-8" data-aht="source">Yirmeyahu 27:8</a> (יַעַבְדוּ אֹתוֹ אֶת נְבוּכַדְנֶאצַּר), <a href="Yirmeyahu48-44" data-aht="source">Yirmeyahu 48:44</a> (אָבִיא אֵלֶיהָ אֶל מוֹאָב), <a href="Yechezkel10-3" data-aht="source">Yechezkel 10:3</a> (בְּבֹאוֹ הָאִישׁ), <a href="Yechezkel41-25" data-aht="source">Yechezkel 41:25</a> (וַעֲשׂוּיָה אֲלֵיהֶן אֶל דַּלְתוֹת הַהֵיכָל), <a href="Mishlei5-22" data-aht="source">Mishlei 5:22</a> (עֲווֹנֹתָיו יִלְכְּדֻנוֹ אֶת הָרָשָׁע).</li> |
Version as of 12:56, 13 July 2024
Redundancy In Torah
Introduction
Tanakh, like many written works, is filled with repetitions. Sometimes verses repeat almost verbatim within the same chapter or story. Elsewhere, a later story will recall an earlier one using similar language. At times, even within a verse or two, phrases will repeat. How are these doublings to be understood?
While Midrash will often seek meaning in repetition, distinguishing between each appearance of a phrase and demonstrating that each has its own significance, Peshat commentators often attribute repetition to "דרכי המקראות", recognizing some reiterations to be literary or stylistic devices. Doublings might come to elaborate on and clarify a previous statement, connect narratives, highlight an important point, or simply beautify the text. At times, too, they might simply reflect everyday speech in which repetition is a natural means of expressing strong emotions or emphasis. Below, we will will explore several literary devices which entail repetition and how they might explain apparent redundancies in the Biblical text.
Heading Followed by Details: כלל ופרט
Some cases of repetition in Tanakh might be accounted for by the principle commonly known as a "כלל ופרט" or "כלל ואחר כך מפרש". This is a literary device in which a narrative opens with a general statement which is then elaborated upon. The verse/s following the heading provide explanatory notes or details which involve a restatement of the original verse. Several examples follow. Alternative readings of the doublings can be found in the footnotes.
- "וַיִּבְרָא אֱלֹהִים אֶת הָאָדָם בְּצַלְמוֹ" (Bereshit 1:27) – Bereshit 1:27 speaks of the creation of man. In Bereshit 2:7, we again read of man's creation: וַיִּיצֶר י"י אֱלֹהִים אֶת הָאָדָם עָפָר מִן .הָאֲדָמָה Mishnat R. Eliezer 1 and others explain that the first verse only describes the end result of mankind's creation, while Chapter 2 describes the specifics of how that transpired. Similar claims are made about other overlapping aspects of the two creation stories, understanding that in Chapter 1 the Torah first presents a general overview of the world's creation and then in Chapter 2 it returns to provide greater detail about its most significant individual components. For discussion see Two Accounts of Creation.
- "וַיָּרׇץ לָבָן אֶל הָאִישׁ" (Bereshit 24:29-30) – Bereshit 24:29-30 shares that Lavan ran to Avraham's servant, "וַיָּרׇץ לָבָן אֶל הָאִישׁ", then speaks of his seeing the jewelry on Rivka, and finally repeats, "וַיָּבֹא אֶל הָאִישׁ". Shadal explains that Lavan did not approach the servant twice, but rather verse 29 is a general statement which is explained by verse 30 which details what prompted Lavan run to the servant. After seeing the jewelry on Rivka, Lavan decided it was worth greeting the servant.1
- "וַיָּשֶׁב מֹשֶׁה אֶת דִּבְרֵי הָעָם אֶל י״י" (Shemot 19:8-9) – In the description of the preparations for revelation, we are told twice that Moshe relayed the people's words to Hashem, in Shemot 19:8 and 19:9. Rashbam suggests that the repetition is another example of the Torah being "כולל ואחר כך מפרש", as verse 9 provides the context of verse 8.2
- "וַתֵּצֵא אֵשׁ מִלִּפְנֵי י״י וַתֹּאכַל עַל הַמִּזְבֵּחַ" (Vayikra 9:24) – Vayikra 9:24 describes a Divine fire consuming Aharon's offerings on the eighth day of the consecration ceremony ("וַתֵּצֵא אֵשׁ מִלִּפְנֵי י״י וַתֹּאכַל עַל הַמִּזְבֵּחַ"). Vayikra 10:1-2, then speak of the deaths of Nadav and Avihu, where the verse similarly shares, " וַתֵּצֵא אֵשׁ מִלִּפְנֵי י״י וַתֹּאכַל אוֹתָם". According to most commentators these refer to two distinct events. Rashbam, though, suggests that Vayikra 9:24 is not the conclusion to chapter 9 but the heading of the story of Nadav and Avihu, telling the reader of a fire that is to come in the continuation of the story.3
- Service of Yom Hakippurim (Vayikra 16) – In the description of the cultic service of Yom HaKipurrim in Vayikra 16, there is a dual doubling. Twice the chapter mentions the sacrificing of Aharon's sin-offering of the cow (in verses 6 and 11) and twice it mentions the sacrificing of the nation's sin-offering of the goat (in verses 9 and 15). It is possible that the offerings are really first sacrificed in verses 11 and 15 and that verses 6-9 are simply an abstract of what is to come. They introduce the sacrifices and atonement to be achieved and then the verses backtrack to provide the details of the procedure.
- "וַיָּשֶׁב אֶת אֶלֶף וּמֵאָה הַכֶּסֶף לְאִמּוֹ" (Shofetim 17:3-4) – In both Shofetim 17:3 and 17:4 the verses speak of Michah returning the money he stole to his mother. Rashbam suggests that verse 3 is a general statement of what took place, while the following verse backtracks, providing the details.4
- Other examples – Bereshit 9:5,5 Bereshit 25:16,6 Bereshit 28:10,7
Resumptive Repetition
Another literary device which might explain several cases of seeming redundancy in the Biblical text is a technique known as resumptive repetition. Since Tanakh does not have parentheses, commas, and other similar markers, it will sometimes use repetition to hint to the reader that a section of text is parenthetical. By repeating the last statement made before the digression, Tanakh lets the reader know that the tangent has ended and that the earlier narrative is now resuming. At times, too, this technique points to achronology in the text, indicating that the intervening unit occurred simultaneously with the surrounding story. For an interactive module on this topic, see Resumptive Repetition.
I. Resumptive repetition of a phrase or more to resume an earlier narrative
- Bereshit 22:8 resumes Bereshit 22:6 – See Shadal8
- Bereshit 39:1 resumes Bereshit 37:36 – See Rashi, Radak, Ibn Kaspi
- Bereshit 43:24 resumes Bereshit 43:179
- Shemot 6:29-30 resumes Shemot 6:10-12 – See Rashi, Ibn Ezra, Shadal.10
- Vayikra 8:13 resumes Vayikra 8:6 – See Ibn Ezra
- Vayikra 16:11 resumes Vayikra 16:6 – See Ibn Ezra11
- Vayikra 23:4 resumes Vayikra 23:2 – See Ramban, R. D"Z Hoffmann12
- Bemidbar 5:18 resumes Bemidbar 5:1613
- Bemidbar 13:16-17 resumes Bemidbar 13:3-414
- Bemidbar 21:31 resumes Bemidbar 21:25
- Devarim 4:45-49 resumes Devarim 1:1-5 – See Ramban
- Yehoshua 14:15 resumes Yehoshua 11:22-23 – See Rashi
- Shemuel I 14:6 resumes Shemuel I 14:1 – See Metzudot15
- Shemuel I 29:1 resumes Shemuel I 28:1-216
- Melakhim II 7:8 resumes Melakhim II 7:5
- Melakhim II 17:23 resumes Melakhim II 17:6
- Divrei HaYamim I 5:3 resumes Divrei HaYamim I 5:1
- Divrei HaYamim I 9:35 resumes Divrei HaYamim I 8:29 – See Radak
- Divrei HaYamim II 2:17 resumes 2:1 – See commentary attributed to Rashi
- Divrei HaYamim II 21:10 resumes Divrei HaYamim II 21:8 – See commentary attributed to Rashi
II. Resumptive repetition of a full verse or more to connect consecutive books
- Shemot 1:1 resumes Bereshit 46:8 – See Ramban17
- Shofetim 2:6-9 resumes Yehoshua 24:28-3118
- Ezra 1:1-2 resumes Divrei HaYamim II 36:22-23 – See Ramban on Shemot 1:1
III. Resumptive repetition as an indicator of achronology – In the examples below the resumptive repetition serves not only to resume the original narrative but also to indicate that the intervening unit occurred simultaneously.19 In some of the examples, the resumption is formulated in a past perfect form which further hints to the achronology.20
- Bereshit 37:36 and Bereshit 39:1 – The saga of Yosef's sale is interrupted by the story of Yehuda and Tamar. The narrative resumption might hint to the fact that the two events overlapped in time.21
- Shemuel I 4:11 and Shemuel I 5:1 – Shemuel 4:11 mentions the Philistine's taking of the ark, then switches focus to speak of events taking place in the Israelite camp, only returning to speak of what happened to the ark in Chapter 5. The simultaneity of the two events is highlighted by the resumptive repetition.
- Shemuel I 14:1 and 6 – The chapter breaks off the narrative of Yonatan's foray into the Philistine camp to spotlight Shaul's simultaneous inactivity in the Israelite camp and then resumes the original narrative. Here, too, the text points to the synchroneity of the events by employing a narrative resumption.
- Shemuel I 28:1-2 and Shemuel I 29:1– Chapter 28 opens with the Philistines gathering for battle ("וַיִּקְבְּצוּ פְלִשְׁתִּים אֶת מַחֲנֵיהֶם"), but then cuts off to tell the story of Shaul and Ba'alat Ha'Ov. The original narrative is resumed in Chapter 29, echoing "יִּקְבְּצוּ פְלִשְׁתִּים אֶת כׇּל מַחֲנֵיהֶם". It is likely that here, too, the technique indicates that the two stories overlapped in time.22
- Shemuel II 13:34-37 – Shemuel II 13:34 tells of Avshalom fleeing after having murdered Amnon. The point is repeated in verse 37. Sandwiched in between the two verses is a description of what is simultaneously going on in the palace when word of the murder arrives.
- Melakhim I 20:12 and 16 – The text switches off between the Aramean and Israelite camps, employing resumptive repetition to highlight the split screen.
IV. Resumptive repetition of individual words within a sentence23
- Bereshit 6:9-10 (אלה תולדות/ ויולד) – Ramban
- Bereshit 21:16 (וַתֵּשֶׁב מִנֶּגֶד)
- Shemot 4:9 (וְהָיוּ) – Ramban24
- Bemidbar 7:18-19 (הִקְרִיב) – Ibn Ezra25
- Vayikra 27:3 (וְהָיָה עֶרְכְּךָ) – See Ramban
- Devarim 17:5 (אֶת הָאִישׁ אוֹ אֶת הָאִשָּׁה) –
- Devarim 18:6 (יָבֹא/ וּבָא) - Ramban
- Shemuel I 29:10 (הַשְׁכֵּם/וְהִשְׁכַּמְתֶּם)
- Melakhim II 24:2 (וַיְשַׁלַּח/וַיְשַׁלְּחֵם) – See Metzudot
- Yirmeyahu 20:5 (וְנָתַתִּי/אֶתֵּן ) – See Metzudot
V. "Double VaYomer" – See discussion below.26
VI. Poetic Doubling (פסוקי דשמואל) – See discussion below.
Double Vayomer
In many verses, one finds that the word "וַיֹּאמֶר" is mentioned twice despite there not being an explicit change in speaker in between.27 At times, there is no speech at all in between the two occurrences of the word "וַיֹּאמֶר" (as in Bereshit 22:7:"וַיֹּאמֶר יִצְחָק אֶל אַבְרָהָם אָבִיו וַיֹּאמֶר אָבִי"),28 while at other times, the initial "וַיֹּאמֶר" is followed by a speech, but in the middle of that speech, the word "וַיֹּאמֶר" appears again, seemingly for no reason. Several explanations have been given for the phenomenon,29 with some viewing this as simply a literary device and "a way of the text",30 and others assuming that there is something to be learned from the doubling in each case:31
I. Cases in which no speech interrupts the two "ויאמר"'s
- Resumptive Repetition – Ibn Janach, Ibn Ezra, R"Y Bekhor Shor,32 and others33 suggest that in many such cases, the doubling might be another example of resumptive repetition,34 where the word is doubled due to a digression or an intervening explanatory note which breaks the flow of the verse. Thus, for instance in Shemot 1:15-16, the elaboration "אֲשֶׁר שֵׁם הָאַחַת שִׁפְרָה וְשֵׁם הַשֵּׁנִית פּוּעָה" severs the initial "וַיֹּאמֶר מֶלֶךְ מִצְרַיִם" from the content of his speech, necessitating repetition of the word וַיֹּאמֶר"".35
- Other examples include: Bereshit 22:7,36 Bereshit 30:27-28,37 Bereshit 46:2,38 Shemot 1:15-16,39 Shemot 16:6-8,40 Vayikra 16:1-2,41 Devarim 29:21-23,42 Shemuel II 14:4,43 Shemuel II 21:2-3,44 Shemuel II 24:17,45 Melakhim I 3:2646 Yirmeyahu 28:5-6, Yechezkel 10:2,47 Esther 7:5,48 Divrei HaYamim II 31:10.
- Actual repetition – Ibn Ezra and Radak suggest that a double "וַיֹּאמֶר" might alternatively indicate that the speaker repeated himself, saying the same thing twice (usually due to great emotion). For example, in Esther 7:5, Achashevorsh might have repeated his question "מִי הוּא זֶה וְאֵי זֶה הוּא" in his great fury.
- Other examples Bereshit 22:7,49 Melakhim I 20:28,50
II. Cases in which there are two speeches – Several explanations have been given for the phenomenon:
- Pause – In cases where a new "ויאמר" interrupts a long speech, the doubling might indicate that there was a pause between the two utterances. This pause might indicate that there was a lack of expected or desired response, necessitating the speaker to resume speaking,51 or that there was an unstated event52 or passage of time that occurred in the middle. The speaker might also intentionally pause for dramatic effect.
- Lack of desired response – Bereshit 9:8-17,53 Bereshit 15:2-3,54 Bereshit 16:9-11,55 Bereshit 20:9-10,56 Bereshit 24:23-25,57 Bereshit 27:36,58 Bereshit 30:27-28,59 Bereshit 37:21-22,60 Bereshit 45:3-4,61 Bereshit 47:3-4,62 Shemot 5:4-5,63 Shemot 32:7-10,64 Shemot 33:19-21,65 Bemidbar 32:2-5,66 Shemuel I 16:10-11,67 Shemuel I 17:8-10,68 Shemuel I 17:34-37,69 Shemuel I 26:9-10,70 Shemuel II 16:10-11,71 Shemuel II 17:7-8,72 Melakhim I 2:42-44,73 Melakhim I 21:19,74 Yirmeyahu 37:17,75 Divrei HaYamim II 24:6-876
- Intervening event – Bereshit 15:5,77 Bereshit 19:9,78 Bereshit 45:4,79 Shemot 3:5-6,80 Yehoshua 3:9-10,81 Shemuel I 14:33-34,82 Melakhim II 6:27-28,83 Yirmeyahu 1:7-9,84 Yechezkel 8:12-1385
- Passage of time – Bereshit 21:6-7,86 Bereshit 42:1-2,87 Shemot 16:6-888
- Dramatic effect – Bereshit 15:5, Yirmeyahu 37:17
- Change of Addressee – At times the word "וַיֹּאמֶר" will appear twice because a new individual is being addressed. Similarly, one speech might be an inner speech, said to one's self, while only the other speech is said aloud to others. In such cases one might translate the doubling as "He thought... he said..."
- Two distinct individuals/groups – See Bereshit 9:25-26,89 Shemot 5:4-5,90 Esther 7:5,91 Shemuel II 14:4,92 Shemuel II 15:3-4,93 Yirmeyahu 28:5-694
- Inner vs. outer speech – Bereshit 15:2-3,95 Bereshit 17:17-18,96 Bereshit 18:17-21,97 Bereshit 27:36,98 Bereshit 32:9-10,99 Bereshit 37:21-22,100 Shemuel I 18:21,101 Melakhim II 6:27-28,102 Rut 3:14-15103
- New Speaker – The doubling might alternatively indicate that there are multiple speakers, and that the second speech is said by a new person even though he / she is not mentioned in the text.
- Change of Topic – At times, though two speeches follow one another, both addressed to the same person, they might comprise a discussion of distinct topics. As such, each subtopic might receive its own unique introduction.
- Legal material109 – Shemot 30:11-17,110 Shemot 31:1-12,111 Shemot 34:10-27,112 Shemot 35:1-4,113 Vayikra 6:1,17114 Vayikra 7:22,28,115 Vayikra 14:33-15:1, Vayikra 18:1-19:1, Bemidbar 3:11-14, Bemidbar 27:6-12,116 and many others.
- Narrative material117 – Bereshit 9:1-17,118 Bereshit 17:3-15,119 Shemot 6:1-2,120 Shofetim 8:23-24,121 Shemuel I 26:17-18, Melakhim I 22:4-5,122 Melakhim II 3:7-8,123 Melakhim II:22:9-10,124 Yechezkel 4:15-16125
- Elaboration – See Bereshit 15:2-3, 19:9, Shemot 3:14, 16:6-8126
Poetic Doubling (פסוקי דשמואל)
Rashbam notes a phenomenon, dubbed after him "פסוקי דשמואל,"127 found in several poetic passages, in which a verse opens, diverges to mention the subject (or to elaborate), and then doubles the opening before finishing the thought.128 For example, see Bereshit 49:22: "בֵּן פֹּרָת יוֹסֵף בֵּן פֹּרָת עֲלֵי עָיִן" or Tehillim 92:10: "כִּי הִנֵּה אֹיְבֶיךָ י״י כִּי הִנֵּה אֹיְבֶיךָ יֹאבֵדוּ". What is the purpose of the doubling in such cases?
- Resumptive repetition –Though Rashbam does not say so explicitly,129 he might view such verses as examples of resumptive repetition. Even though the digression is but a word long, the flow of the thought is interrupted by mention of the subject and thus needs to be resumed.130
- Emphasis – One might alternatively understand such doublings as serving to emphasize a point (see Radak),131 or coming to highlight that whatever action spoken of occurred multiple times or for long duration (see Ibn Ezra).132
- Aesthetics – It is also possible that these are all simply poetic flourishes, with the phrases doubled for aesthetic reasons.
- Examples include: Bereshit 49:22, Shemot 15:6, 11, 16, Shofetim 5:12, Tehillim 92:10, 93:3, 94:1133 94:3,134 115:1, Tehillim 118:16, 124:1-2, Kohelet 1:2
Rhetorical Devices
Sometimes, repetition in Tanakh might serve a purely stylistic function, used for emphasis, literary beauty and the like.
- Anaphora – In this rhetorical device a word or sequence of words is repeated at the beginnings of neighboring clauses. Some examples follow:
- Melakhim II 18:32 – "וְלָקַחְתִּי אֶתְכֶם אֶל אֶרֶץ כְּאַרְצְכֶם אֶרֶץ דָּגָן וְתִירוֹשׁ אֶרֶץ לֶחֶם וּכְרָמִים אֶרֶץ זֵית יִצְהָר וּדְבַשׁ"
- Devarim 8:7-9 – "אֶרֶץ טוֹבָה אֶרֶץ נַחֲלֵי מָיִם...אֶרֶץ חִטָּה וּשְׂעֹרָה...אֶרֶץ זֵית שֶׁמֶן וּדְבָשׁ אֶרֶץ אֲשֶׁר לֹא בְמִסְכֵּנֻת תֹּאכַל בָּהּ לֶחֶם"
- Yirmeyahu 31:3-4 – "עוֹד אֶבְנֵךְ וְנִבְנֵית בְּתוּלַת יִשְׂרָאֵל עוֹד תַּעְדִּי תֻפַּיִךְ וְיָצָאת בִּמְחוֹל מְשַׂחֲקִים עוֹד תִּטְּעִי כְרָמִים"
- Hoshea 2:21-22 – "וְאֵרַשְׂתִּיךְ לִי לְעוֹלָם וְאֵרַשְׂתִּיךְ לִי בְּצֶדֶק וּבְמִשְׁפָּט... וְאֵרַשְׂתִּיךְ לִי בֶּאֱמוּנָה"
- Eikhah 3: 25-27 – "טוֹב י"י לְקֹוָו... טוֹב וְיָחִיל... טוֹב לַגֶּבֶר"
- Epiphora – In this rhetorical device a word or sequence of words is repeated at the ends of neighboring clauses. Some examples follow:
- Bereshit 1:25 – "וַיַּעַשׂ אֱלֹהִים אֶת חַיַּת הָאָרֶץ לְמִינָהּ וְאֶת הַבְּהֵמָה לְמִינָהּ וְאֵת כׇּל רֶמֶשׂ הָאֲדָמָה "לְמִינֵהוּ
- Devarim 32:10 – "יִמְצָאֵהוּ בְּאֶרֶץ מִדְבָּר... יְסֹבְבֶנְהוּ יְבוֹנְנֵהוּ יִצְּרֶנְהוּ כְּאִישׁוֹן עֵינוֹ"
- Tehillim 118:10-12 – Each verse ends with the phrase: "בְּשֵׁם י"י כִּי אֲמִילַם"
- Tehillim 136 – Every verse of the psalm ends with "כִּי לְעוֹלָם חַסְדּוֹ".
- Emphasis (כפל לחזק) – Often an idea is repeated simply for emphasis.
כפל הענין במלות שונות
This is a term coined by Radak, and used by him over 270 times.135 He notes that often when an idea is doubled in a verse for emphasis, it will use synonymous rather than identical language. This is simply the way of the text and one need not look for any significance in the choice, for the meaning is essentially the same. Other exegetes disagree, and in such cases of parallelism will assume that each seemingly synonymous clause or word really comes to teach something unique. Some examples follow:
- Bereshit 32:8 (וַיִּירָא יַעֲקֹב מְאֹד וַיֵּצֶר לוֹ) – The verse mentions that Yaakov was both "very afraid" and "distressed." Bereshit Rabbah suggests that the doubling teaches that Yaakov feared two things, both lest he die and lest he kill. Cf. Radak who suggests that the phrases are identical in meaning and doubled only to highlight Yaakov's great distress.
- Bereshit 49:6 (בְּסֹדָם אַל תָּבֹא נַפְשִׁי בִּקְהָלָם אַל תֵּחַד כְּבֹדִי) – Contrast Radak who claims that the two clauses are parallel in meaning with Bereshit Rabbah and Tanchuma who claim that the first clause refers to the act of Zimri and the second to the rebellion of Korach.
- Shemot 19:3 (כֹּה תֹאמַר לְבֵית יַעֲקֹב וְתַגֵּיד לִבְנֵי יִשְׂרָאֵל) – Contrast Ibn Ezra who suggests that the two clauses are parallel, doubled for emphasis, with Rashi who differentiates between both the verbs (seeing one as being gentle speech and the other as harsh speech) and the nouns (having one refer to the women and the other to the males). R"Y Kara, too, differentiates between "תֹאמַר" and "וְתַגֵּיד", suggesting that the latter refers to recounting events of the past while the former to stating what should be done in the future.
Doubled Reference
At times, Tanakh will seemingly redundantly refer to an object of a verb by both a pronoun and a named noun. For example, Shemot 2:6 reads: "וַתִּרְאֵהוּ אֶת הַיֶּלֶד", she saw it, the boy.
- Explanations of the phenomenon:
- Some commentators136 view this as being the "way of the text" and see no special significance in the doubling. Tanakh sometimes simply adds an explanatory reference, explicitly defining the pronoun for the reader.
- Others137 suggest that the doubling is significant, and either explaini why the elaboration is necessary in each specific case, or distinguish between the pronoun and noun, suggesting that in such cases maybe the verse refers to two distinct objects.
- Several examples follow:
- Shemot 2:6 (וַתִּרְאֵהוּ אֶת הַיֶּלֶד) – Compare Ibn Ezra and R. D"Z Hoffmann who view the doubling as "the way of the text" with Shadal who suggests that the extra words hint to the surprise of Paroh's daughter at finding the baby. Shemot Rabbah, instead, suggests that the words refer to two distinct objects, positing that Paroh's daughter saw the Divine presence with the baby.138
- Shemot 29:9 (וְחָגַרְתָּ אֹתָם אַבְנֵט אַהֲרֹן וּבָנָיו) – See Ibn Ezra that the verse might simply contain a double reference to Aharon and his sons, as is often the way of the text. Ramban (second approach),139 in contrast, suggests that the initial "אֹתָם" refers only to Aharon's sons, while the words "אַהֲרֹן וּבָנָיו" add that Aharon, too, like his sons, will also be so girded. The verse elaborates because the belt had not been mentioned among the garments of the high priest, so it was not obvious that Aharon, too, must wear one.
- Shemot 35:5 (כֹּל נְדִיב לִבּוֹ יְבִיאֶהָ אֵת תְּרוּמַת י"י) – Ibn Ezra and Abarbanel suggest that the verse contains a double reference to the donation offering, noting that such elaborations are common. Compare Sforno who suggests that the verse is referring to two different types of donations, one should bring "it" - voluntary donations, along with "תְּרוּמַת י"י", obligatory donations, such as the half shekel.140
- Yehoshua 1:2 (אָנֹכִי נֹתֵן לָהֶם לִבְנֵי יִשְׂרָאֵל) – See Radak and the Northern French commentators that is "the way of the text" to double the referent. Compare Malbim that Hashem elaborates that the land is being given to the Children of Israel, so that Yehoshua should not think that as the general and conqueror, the land will belong to him.141
- Other examples include: Shemuel I 20:29 (וְהוּא צִוָּה לִי אָחִי), Melakhim I 13:23 (וַיַּחֲבׇשׁ לו... לַנָּבִיא), Melakhim I 21:13 (וַיְעִדֻהו... אֶת נָבוֹת), Yirmeyahu 9:14 (הִנְנִי מַאֲכִילָם אֶת הָעָם), Yirmeyahu 27:8 (יַעַבְדוּ אֹתוֹ אֶת נְבוּכַדְנֶאצַּר), Yirmeyahu 48:44 (אָבִיא אֵלֶיהָ אֶל מוֹאָב), Yechezkel 10:3 (בְּבֹאוֹ הָאִישׁ), Yechezkel 41:25 (וַעֲשׂוּיָה אֲלֵיהֶן אֶל דַּלְתוֹת הַהֵיכָל), Mishlei 5:22 (עֲווֹנֹתָיו יִלְכְּדֻנוֹ אֶת הָרָשָׁע).