Parsha Insights Lech Licha 2007

As I noted in the last post, I've already done a post on Gen 17. But, I didn't do it justice. So, I'm going to redo it properly.

Genesis 17 is P. There is one problem with that which is the use of the name YHWH in 17:1. That is indeed a problem for the theory. But, honestly, any theory positing some level of editing can't hope to work out perfectly since that is what happens when you edit stuff. On the other hand we note the following:

Part A - textual problems
1. Avraham laughs right after he is told of the birth of Isaac (v 17)
וַיִּפֹּל אַבְרָהָם עַל-פָּנָיו, וַיִּצְחָק; וַיֹּאמֶר בְּלִבּוֹ, הַלְּבֶן מֵאָה-שָׁנָה יִוָּלֵד, וְאִם-שָׂרָה, הֲבַת-תִּשְׁעִים שָׁנָה תֵּלֵד
One would presume that it is after this laughing that Isaac is named. However, later we find Sarah laughing as well (Gen 18:12):
וַתִּצְחַק שָׂרָה, בְּקִרְבָּהּ לֵאמֹר: אַחֲרֵי בְלֹתִי הָיְתָה-לִּי עֶדְנָה, וַאדֹנִי זָקֵן.
and likewise in Gen 21:6
וַתֹּאמֶר שָׂרָה--צְחֹק, עָשָׂה לִי אֱלֹהִים: כָּל-הַשֹּׁמֵעַ, יִצְחַק-לִי.
all this laughing seems superfluous.
2. In Gen 17, YHWH tells Avrahm of the birth of Isaac. If that is the case, why did Avraham not tell Sarah? If he did, why was she so shocked to hear it in Gen 18?
3. In Gen 17, YHWH tells Avraham of the birth of Isaac. If that is the case, why does he need to tell him again in Gen 18?
4. Avraham's reaction to hearing the prophecy in Gen 17 is to laugh. If that is the case, why does YHWH single out Sarah for criticism in Gen 18:13 since Avraham had the same reaction?
וַיֹּאמֶר יְהוָה, אֶל-אַבְרָהָם: לָמָּה זֶּה צָחֲקָה שָׂרָה לֵאמֹר, הַאַף אֻמְנָם אֵלֵד--וַאֲנִי זָקַנְתִּי

Part II - linguistic analysis
Note the following P characteristics:
1. Obsession with dates and ages (17:1), (17:24), (17:25)
2. The name of El Shadai note, also that the name is being introduced here as a new thing. See this post where I explained in greater detail) (17:1)
3. (17:1)
הִתְהַלֵּךְ לְפָנַי, וֶהְיֵה תָמִים
is reminiscent of Gen 5:22, 6:9, 48:15 all P (others?)
4. (17:2), (17:6), (17:10), (17:11)
בֵּינִי וּבֵינֶךָ
5. (17:2), (17:6), (17:20)
בִּמְאֹד מְאֹד
6. (17:3), (17:17)
וַיִּפֹּל אַבְרָם, עַל-פָּנָיו
7. Elohim (17:3), (17:9), (17:15), (17:18), (17:19), (17:22), (17:23)
8. 17:4 nominativus pendens (not sure about this one)
9. (17:7), (17:19)
וַהֲקִמֹתִי אֶת-בְּרִיתִי
10. (17:7 twice) (17:8), (17:9), (17:10), (17:19)
זַרְעֲךָ אַחֲרֶיךָ
11. (17:7), (17:9), (17:11), (17:12)
לְדֹרֹתָם
12. (17:7), (17:19)
לִבְרִית עוֹלָם
13. (17:7), (17:8) - not sure about this one
לִהְיוֹת לְךָ לֵאלֹהִים
14. (17:8) - not sure about this one
מְגֻרֶיךָ
15. (17:8) - not sure about this one
לַאֲחֻזַּת, עוֹלָם
16. (17:9), (17:10) - not sure about this one
בְּרִיתִי תִשְׁמֹר
17. (17:11)
לְאוֹת בְּרִית
18. (17:13)
לִבְרִית עוֹלָם.
19. Kuret
(17:14)
20. (17:14)
From its nations - (the emphasis here being the referral to nations of the soul - note this is distinct from the kuret)
21. (17:14) - not sure about this one
בְּרִיתִי, הֵפַר
22. Pru U'rivu (17:20)
23. Nasi (17:20)
24. Males giving birth in binyan hifil (17:20)
25. (17:23), (17:26)
בְּעֶצֶם הַיּוֹם הַזֶּה
26. Becoming a (great) nation (17:6) (17:16) (17:20)
27. Kings shal come out of you (17:6) (17:16)

Note, already, just in the above, we have 27 distinct P indicators and, counting duplicates, we have 57 P indicators. Since the whole chapter is only 27 verses, this is more than two a verse. This chapter is densely saturated with P indicators and so it is amazing that some chapters, such as this one, are so densely saturated with P indicators and others are nearly total bereft of them.

But, if that wasn't bad enough, many scholars will argue that there is a whole set of P indicators I have missed. Much of chapter 17 has to do with circumcision. Much of the technical language used to describe circumcision is limited only to P. I have excluded these verses since they are pretty rare in the Torah altogether so it seems questionable to me to argue that these verses are uniquely P. If one includes them, the total number of P indicators even higher.

This strong showing of P words, in conjunction with the contradictions and duplicates noted above, makes an exceptional case for the DH in this instance.

Posts so far for parshas Lech Licha

1. On the introduction of the name El Shadai to Avraham in Gen 17
2. On the implication of Gen 12:1 that Avraham was born in Charan when he was not
3. On some linguistic characteristics of Gen 12
4. On some linguistic characteristics of Gen 17
5. On a contradiction between Gen 17 & Gen 18.

Parsha Insights Noach 2007

As I've stated, I'm getting tired of DH, but commenter Avigdor asked for a DH post and I always liked Avigdor so here goes.


When Noach leaves the Teivah, God promises not to destroy the world. It is interesting though to note, that this promise happens twice. First, in Gen 8:21-22
וַיָּרַח יְהוָה, אֶת-רֵיחַ הַנִּיחֹחַ, וַיֹּאמֶר יְהוָה אֶל-לִבּוֹ לֹא-אֹסִף לְקַלֵּל עוֹד אֶת-הָאֲדָמָה בַּעֲבוּר הָאָדָם, כִּי יֵצֶר לֵב הָאָדָם רַע מִנְּעֻרָיו; וְלֹא-אֹסִף עוֹד לְהַכּוֹת אֶת-כָּל-חַי, כַּאֲשֶׁר עָשִׂיתִי. כב עֹד, כָּל-יְמֵי הָאָרֶץ: זֶרַע וְקָצִיר וְקֹר וָחֹם וְקַיִץ וָחֹרֶף, וְיוֹם וָלַיְלָה--לֹא יִשְׁבֹּתוּ.

Then again, in Gen 9:11-17
וַהֲקִמֹתִי אֶת-בְּרִיתִי אִתְּכֶם, וְלֹא-יִכָּרֵת כָּל-בָּשָׂר עוֹד מִמֵּי הַמַּבּוּל; וְלֹא-יִהְיֶה עוֹד מַבּוּל, לְשַׁחֵת הָאָרֶץ. יב וַיֹּאמֶר אֱלֹהִים, זֹאת אוֹת-הַבְּרִית אֲשֶׁר-אֲנִי נֹתֵן בֵּינִי וּבֵינֵיכֶם, וּבֵין כָּל-נֶפֶשׁ חַיָּה, אֲשֶׁר אִתְּכֶם--לְדֹרֹת, עוֹלָם. יג אֶת-קַשְׁתִּי, נָתַתִּי בֶּעָנָן; וְהָיְתָה לְאוֹת בְּרִית, בֵּינִי וּבֵין הָאָרֶץ. יד וְהָיָה, בְּעַנְנִי עָנָן עַל-הָאָרֶץ, וְנִרְאֲתָה הַקֶּשֶׁת, בֶּעָנָן. טו וְזָכַרְתִּי אֶת-בְּרִיתִי, אֲשֶׁר בֵּינִי וּבֵינֵיכֶם, וּבֵין כָּל-נֶפֶשׁ חַיָּה, בְּכָל-בָּשָׂר; וְלֹא-יִהְיֶה עוֹד הַמַּיִם לְמַבּוּל, לְשַׁחֵת כָּל-בָּשָׂר. טז וְהָיְתָה הַקֶּשֶׁת, בֶּעָנָן; וּרְאִיתִיהָ, לִזְכֹּר בְּרִית עוֹלָם, בֵּין אֱלֹהִים, וּבֵין כָּל-נֶפֶשׁ חַיָּה בְּכָל-בָּשָׂר אֲשֶׁר עַל-הָאָרֶץ. יז וַיֹּאמֶר אֱלֹהִים, אֶל-נֹחַ: זֹאת אוֹת-הַבְּרִית, אֲשֶׁר הֲקִמֹתִי, בֵּינִי, וּבֵין כָּל-בָּשָׂר אֲשֶׁר עַל-הָאָרֶץ.

Now, this duplication, per se, is not in and of itself noteworthy. It should not surprise us that God fist promises never to repeat the mabul and then speaks to Noach again to give a sign to this fact. But, it is striking to note how well the language in these sections correlate with other J & P sections of the Torah. Let's first take a look at the J section. Let's see Gen 8:20-22

וַיִּבֶן נֹחַ מִזְבֵּחַ, לַיהוָה; וַיִּקַּח מִכֹּל הַבְּהֵמָה הַטְּהֹרָה, וּמִכֹּל הָעוֹף הַטָּהוֹר, וַיַּעַל עֹלֹת, בַּמִּזְבֵּחַ. כא וַיָּרַח יְהוָה, אֶת-רֵיחַ הַנִּיחֹחַ, וַיֹּאמֶר יְהוָה אֶל-לִבּוֹ לֹא-אֹסִף לְקַלֵּל עוֹד אֶת-הָאֲדָמָה בַּעֲבוּר הָאָדָם, כִּי יֵצֶר לֵב הָאָדָם רַע מִנְּעֻרָיו; וְלֹא-אֹסִף עוֹד לְהַכּוֹת אֶת-כָּל-חַי, כַּאֲשֶׁר עָשִׂיתִי. כב עֹד, כָּל-יְמֵי הָאָרֶץ: זֶרַע וְקָצִיר וְקֹר וָחֹם וְקַיִץ וָחֹרֶף, וְיוֹם וָלַיְלָה--לֹא יִשְׁבֹּתוּ.

Note the J phenonemon:

1. YHWH
2. The idea that a non Kohen could bring a korban, or that we have korbanot before Matan Torah
3. The word adamah
4. The idea that Noach sacrificed the pure animals is intimatly connected to J's view that there were 7 of each pure species In the arc. In P's view, there were only two of each species. So, Noah could never have sacrificed them.
5. The language is poetic, varied.
6. God's heart is an anthropomorphism.
7. The aversion to the word Korban

In contrast, see the P verses Gen 1:1-17

א וַיְבָרֶךְ אֱלֹהִים, אֶת-נֹחַ וְאֶת-בָּנָיו; וַיֹּאמֶר לָהֶם פְּרוּ וּרְבוּ, וּמִלְאוּ אֶת-הָאָרֶץ. ב וּמוֹרַאֲכֶם וְחִתְּכֶם, יִהְיֶה, עַל כָּל-חַיַּת הָאָרֶץ, וְעַל כָּל-עוֹף הַשָּׁמָיִם; בְּכֹל אֲשֶׁר תִּרְמֹשׂ הָאֲדָמָה וּבְכָל-דְּגֵי הַיָּם, בְּיֶדְכֶם נִתָּנוּ. ג כָּל-רֶמֶשׂ אֲשֶׁר הוּא-חַי, לָכֶם יִהְיֶה לְאָכְלָה: כְּיֶרֶק עֵשֶׂב, נָתַתִּי לָכֶם אֶת-כֹּל. ד אַךְ-בָּשָׂר, בְּנַפְשׁוֹ דָמוֹ לֹא תֹאכֵלוּ. ה וְאַךְ אֶת-דִּמְכֶם לְנַפְשֹׁתֵיכֶם אֶדְרֹשׁ, מִיַּד כָּל-חַיָּה אֶדְרְשֶׁנּוּ; וּמִיַּד הָאָדָם, מִיַּד אִישׁ אָחִיו--אֶדְרֹשׁ, אֶת-נֶפֶשׁ הָאָדָם. ו שֹׁפֵךְ דַּם הָאָדָם, בָּאָדָם דָּמוֹ יִשָּׁפֵךְ: כִּי בְּצֶלֶם אֱלֹהִים, עָשָׂה אֶת-הָאָדָם. ז וְאַתֶּם, פְּרוּ וּרְבוּ; שִׁרְצוּ בָאָרֶץ, וּרְבוּ-בָהּ. {ס}

ח וַיֹּאמֶר אֱלֹהִים אֶל-נֹחַ, וְאֶל-בָּנָיו אִתּוֹ לֵאמֹר. ט וַאֲנִי, הִנְנִי מֵקִים אֶת-בְּרִיתִי אִתְּכֶם, וְאֶת-זַרְעֲכֶם, אַחֲרֵיכֶם. י וְאֵת כָּל-נֶפֶשׁ הַחַיָּה אֲשֶׁר אִתְּכֶם, בָּעוֹף בַּבְּהֵמָה וּבְכָל-חַיַּת הָאָרֶץ אִתְּכֶם; מִכֹּל יֹצְאֵי הַתֵּבָה, לְכֹל חַיַּת הָאָרֶץ. יא וַהֲקִמֹתִי אֶת-בְּרִיתִי אִתְּכֶם, וְלֹא-יִכָּרֵת כָּל-בָּשָׂר עוֹד מִמֵּי הַמַּבּוּל; וְלֹא-יִהְיֶה עוֹד מַבּוּל, לְשַׁחֵת הָאָרֶץ. יב וַיֹּאמֶר אֱלֹהִים, זֹאת אוֹת-הַבְּרִית אֲשֶׁר-אֲנִי נֹתֵן בֵּינִי וּבֵינֵיכֶם, וּבֵין כָּל-נֶפֶשׁ חַיָּה, אֲשֶׁר אִתְּכֶם--לְדֹרֹת, עוֹלָם. יג אֶת-קַשְׁתִּי, נָתַתִּי בֶּעָנָן; וְהָיְתָה לְאוֹת בְּרִית, בֵּינִי וּבֵין הָאָרֶץ. יד וְהָיָה, בְּעַנְנִי עָנָן עַל-הָאָרֶץ, וְנִרְאֲתָה הַקֶּשֶׁת, בֶּעָנָן. טו וְזָכַרְתִּי אֶת-בְּרִיתִי, אֲשֶׁר בֵּינִי וּבֵינֵיכֶם, וּבֵין כָּל-נֶפֶשׁ חַיָּה, בְּכָל-בָּשָׂר; וְלֹא-יִהְיֶה עוֹד הַמַּיִם לְמַבּוּל, לְשַׁחֵת כָּל-בָּשָׂר. טז וְהָיְתָה הַקֶּשֶׁת, בֶּעָנָן; וּרְאִיתִיהָ, לִזְכֹּר בְּרִית עוֹלָם, בֵּין אֱלֹהִים, וּבֵין כָּל-נֶפֶשׁ חַיָּה בְּכָל-בָּשָׂר אֲשֶׁר עַל-הָאָרֶץ. יז וַיֹּאמֶר אֱלֹהִים, אֶל-נֹחַ: זֹאת אוֹת-הַבְּרִית, אֲשֶׁר הֲקִמֹתִי, בֵּינִי, וּבֵין כָּל-בָּשָׂר אֲשֶׁר עַל-הָאָרֶץ. {פ}



Note, the P phenomenon:

1. Circular inclusio (9:5)
2. Pru u'r'vu (9:1, 9:7)
3. sheretz, (9:7)
4. Elohim (9:1, 9:6, 9:8, 9:12, 9:16, 9:17)
5. "tzelem Elohim" hearkens back to Gen 1 & 5 which are P (9:6)
6. "lochlah" (9:3)
7. Ani is P's favored form (as opposed to Anoki), though it's not exclusive to P (9:9, 9:12)
8. Ani as nominativus pendens (9:9, not sure about this one)
9. Hakimoti et briti (9:9, 9:11, 9:17)
10. Acher in the form of zarachem achareichem
11. Itchem, as used in this section is P style (9:8, 9:10, 9:12)
12. l'chol (9:10)
13. "ot brit" (9:12, 9:13, 9:17)
14. Bein uveineichem as applied to God (9:12, 9:13, 9:15, 9:16, 9:17)
15. Dorot Olam (9:12)
16. Brit Olam (9:16)
17. "zucharti et briti" (9:15) (not sure about this one)
18. The language is technical and not varied.

A note: Those that I have linked to, you can find fuller discussion on. The rest are off the top of my head so there may be one or two errors, but the general direction is clear.

In any event, on the other hand, J uses the P phrase רֵיחַ הַנִּיחֹחַ (though note, the phrase is 38 times in P and only as רֵיחַ נִּיחֹח. This is the only time it appears in JED and it is with the heh. Also, P uses the J Adamah (though note, Adamah is sometimes used by P, though not as commonly as in J). But, one can't deny the overwhelming extent to which the P section here correlates with usages in other sections of the Torah and likewise for the J section. Given these differences in style, the supposition that we are dealing with two authors here becomes extremely plausible.