Exodus begins with the verse: “[And] these are the are the names of the sons of Israel who came to Egypt with Jacob, each coming with his household.” This verse appears to be a repetition of a verse we read earlier, in parashat Vayigash: “[And] these are the names of the sons of Israel who came to Egypt” (Genesis 46:8). Various commentators address this repetition.

Rashi (France, 1040-1105) explains: “Although they are previously enumerated during their lifetime by their names, they are again enumerated upon their deaths, to show how dear they are [to God], because they are compared to the stars, which He brings out and brings in by number and by name.” Abraham Ibn Ezra (Spain: 1092-1167) points to the connection between the books of Genesis and Exodus, noting the conjunctive letter vav at the beginning of the verse. He also explains that “at the end of the first book we are told that Joseph lived to see children of the third generation, so here we are told that his brothers, who were few when they descended to Egypt, were fruitful and multiplied.”

Bahya Ibn Paquda (Spain, late 11th cent.) sees the conjunctive vav and the repetition of the verse from Vayigash as indicating that we are concerned with “a single subject.” Like Rashi, he also notes that the repetition reflects God’s love of Jacob’s sons.

Similarly, Nahmanides (Spain, Eretz Israel, 1194-1270) explains: “The same verse is repeated here because, although they are two books, they are connected by consecutive events.” In other words, the repetition of the verse is a literary device that connects the Exodus with the narrative that began in parashat Vayigash. In characteristic manner, Nahmanides adds that Ibn Ezra’s explanation is “wrong,” and that although God indeed loved Jacob’s sons, Rashi’s comments are mere legend.

As opposed to these approaches, which refer us back to Genesis, Rashi’s grandson Rashbam (R. Samuel b. Meir: France, c. 1080-c. 1174) sees the repetition as anticipatory:

Because it will go on to explain that the Israelites multiplied and increased, it had to go back and repeat that when they arrived in Egypt they were but seventy, and after that generation died, they multiplied and increased, and a new king arose and plotted to diminish them, but did not succeed.

In other words, repeating the names and numbers of those who descended to Egypt is a necessary element in the narrative that goes on to tell the story of how the sons of Jacob became the nation of Israel. In support, Nahmanides notes that the opening verses of the book of Ezra repeat the closing verses of Chronicles.

1. Is Nahmanides justified in insisting upon an approach restricted to the technical stylistic purpose of the repetition? Is it possible for a stylistic element to serve more than one literary purpose, or to bear additional implications?
2. How do the explanations of Nahmanides and Rashbam differ and what do they have in common? Which approach is preferable? Although seemingly based upon literary considerations, does Rashbam’s explanation imply any additional assumptions or lead to any additional conclusions?
3. Exodus begins by naming Jacob’s twelve sons without further details, while the parallel in Genesis names them and their descendants. Is this significant? Does it lend support to the approach of any of the commentaries?
4. After telling us about the descent to Egypt and the enslavement of the Israelites, parashat Shemot introduces the midwives Shifra and Pua, Yocheved and Miriam, Pharaoh’s daughter and Zippora as central characters in the story of the birth of Moses and the beginning of Israel’s redemption. We will also be told that Zippora had six sisters. Should we attach any special significance to the fact that Exodus begins with the deaths of twelve men, and continues with the lives of twelve women?