Difference between revisions of "Chronological and Thematic Order/2"
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<point><b>"וַיֹּאמֶר י״י אֶל מֹשֶׁה עוֹד נֶגַע אֶחָד אָבִיא עַל פַּרְעֹה" (<a href="Shemot11-1-2" data-aht="source">Shemot 11:1-2</a>)</b> – <multilink><a href="IbnEzraShemotSecondCommentary12-50" data-aht="source">Ibn Ezra</a><a href="IbnEzraShemotSecondCommentary12-50" data-aht="source">Shemot Second Commentary 12:50</a><a href="IbnEzraDevarim31-1" data-aht="source">Devarim 31:1</a><a href="R. Avraham ibn Ezra" data-aht="parshan">About R. Avraham ibn Ezra</a></multilink><fn>See also <multilink><a href="RalbagShemotBeurHaMilot11-1" data-aht="source">Ralbag</a><a href="RalbagShemotBeurHaMilot11-1" data-aht="source">Shemot Beur HaMilot 11:1</a><a href="R. Levi b. Gershom (Ralbag, Gersonides)" data-aht="parshan">About R. Levi b. Gershom</a></multilink> and <multilink><a href="OrHaChayyimShemot11-1" data-aht="source">Or HaCHayyim</a><a href="OrHaChayyimShemot11-1" data-aht="source">Shemot 11:1</a><a href="R. Chayyim b. Atar (Or HaChayyim)" data-aht="parshan">About R. Chayyim b. Atar</a></multilink>.</fn> suggests that this statement refers to Hashem's<i> earlier</i> informing of Moshe of the Plague of Firstborns (when en route from Midyan in <a href="Shemot4-20-26" data-aht="source">Shemot 4:23</a>).<fn>According to him, the verse should be read as if written, "And Hashem <i>had</i> said".  See <multilink><a href="RalbagShemotBeurHaMilot11-1" data-aht="source">Ralbag</a><a href="RalbagShemotBeurHaMilot11-1" data-aht="source">Shemot Beur HaMilot 11:1</a><a href="R. Levi b. Gershom (Ralbag, Gersonides)" data-aht="parshan">About R. Levi b. Gershom</a></multilink> who explains the motivation for positing achronology here; if the verse occurred where written this would mean that Moshe received prophecy while standing before and conversing with Paroh in his (idolatry-filled) palace.</fn>  It is repeated here to introduce Moshe's statement to Paroh "<b>כֹּה אָמַר י״י</b> כַּחֲצֹת הַלַּיְלָה אֲנִי יוֹצֵא בְּתוֹךְ מִצְרָיִם. וּמֵת כׇּל בְּכוֹר" to remind the reader that this plague was indeed already declared by Hashem.</point> | <point><b>"וַיֹּאמֶר י״י אֶל מֹשֶׁה עוֹד נֶגַע אֶחָד אָבִיא עַל פַּרְעֹה" (<a href="Shemot11-1-2" data-aht="source">Shemot 11:1-2</a>)</b> – <multilink><a href="IbnEzraShemotSecondCommentary12-50" data-aht="source">Ibn Ezra</a><a href="IbnEzraShemotSecondCommentary12-50" data-aht="source">Shemot Second Commentary 12:50</a><a href="IbnEzraDevarim31-1" data-aht="source">Devarim 31:1</a><a href="R. Avraham ibn Ezra" data-aht="parshan">About R. Avraham ibn Ezra</a></multilink><fn>See also <multilink><a href="RalbagShemotBeurHaMilot11-1" data-aht="source">Ralbag</a><a href="RalbagShemotBeurHaMilot11-1" data-aht="source">Shemot Beur HaMilot 11:1</a><a href="R. Levi b. Gershom (Ralbag, Gersonides)" data-aht="parshan">About R. Levi b. Gershom</a></multilink> and <multilink><a href="OrHaChayyimShemot11-1" data-aht="source">Or HaCHayyim</a><a href="OrHaChayyimShemot11-1" data-aht="source">Shemot 11:1</a><a href="R. Chayyim b. Atar (Or HaChayyim)" data-aht="parshan">About R. Chayyim b. Atar</a></multilink>.</fn> suggests that this statement refers to Hashem's<i> earlier</i> informing of Moshe of the Plague of Firstborns (when en route from Midyan in <a href="Shemot4-20-26" data-aht="source">Shemot 4:23</a>).<fn>According to him, the verse should be read as if written, "And Hashem <i>had</i> said".  See <multilink><a href="RalbagShemotBeurHaMilot11-1" data-aht="source">Ralbag</a><a href="RalbagShemotBeurHaMilot11-1" data-aht="source">Shemot Beur HaMilot 11:1</a><a href="R. Levi b. Gershom (Ralbag, Gersonides)" data-aht="parshan">About R. Levi b. Gershom</a></multilink> who explains the motivation for positing achronology here; if the verse occurred where written this would mean that Moshe received prophecy while standing before and conversing with Paroh in his (idolatry-filled) palace.</fn>  It is repeated here to introduce Moshe's statement to Paroh "<b>כֹּה אָמַר י״י</b> כַּחֲצֹת הַלַּיְלָה אֲנִי יוֹצֵא בְּתוֹךְ מִצְרָיִם. וּמֵת כׇּל בְּכוֹר" to remind the reader that this plague was indeed already declared by Hashem.</point> | ||
<point><b>Pesach (<a href="Bemidbar9-1-2" data-aht="source">Bemidbar 9</a>)</b> – <multilink><a href="AbarbanelBemidbar9" data-aht="source">Abarbanel</a><a href="AbarbanelBemidbar9" data-aht="source">Bemidbar 9</a><a href="R. Yitzchak Abarbanel" data-aht="parshan">About R. Yitzchak Abarbanel</a></multilink> suggests that the story of the impure who could not participate in the Pesach of the first year is mentioned in the beginning of Bemidbar 9, not because it occurred there, but only to serve as a prelude to the main story of the unit, Pesach Sheni.<fn>In this case the achronology is explicit in the text.  <a href="Bemidbar1-1-3" data-aht="source">Bemidbar 1</a> opens in the second month, while <a href="Bemidbar9-1-2" data-aht="source">Bemidbar 9</a> speaks of the Pesach in the first month and only afterwards returns to speak of Pesach Sheni in the second month.</fn> Without the background of the events of the first month, the request of the impure would not make sense to the reader.  For elaboration, see <a href="Chronology of Bemidbar 1 – 10" data-aht="page">Chronology of Bemidbar 1 – 10</a>.</point> | <point><b>Pesach (<a href="Bemidbar9-1-2" data-aht="source">Bemidbar 9</a>)</b> – <multilink><a href="AbarbanelBemidbar9" data-aht="source">Abarbanel</a><a href="AbarbanelBemidbar9" data-aht="source">Bemidbar 9</a><a href="R. Yitzchak Abarbanel" data-aht="parshan">About R. Yitzchak Abarbanel</a></multilink> suggests that the story of the impure who could not participate in the Pesach of the first year is mentioned in the beginning of Bemidbar 9, not because it occurred there, but only to serve as a prelude to the main story of the unit, Pesach Sheni.<fn>In this case the achronology is explicit in the text.  <a href="Bemidbar1-1-3" data-aht="source">Bemidbar 1</a> opens in the second month, while <a href="Bemidbar9-1-2" data-aht="source">Bemidbar 9</a> speaks of the Pesach in the first month and only afterwards returns to speak of Pesach Sheni in the second month.</fn> Without the background of the events of the first month, the request of the impure would not make sense to the reader.  For elaboration, see <a href="Chronology of Bemidbar 1 – 10" data-aht="page">Chronology of Bemidbar 1 – 10</a>.</point> | ||
− | <point><b>Ceremony on Har Eival</b> – According to R. D"Z Hoffmann, it seems that most of the ceremony took place in Yehoshua 8, where written, but verse 32 there, which describes the writing on the stones (וַיִּכְתׇּב שָׁם עַל הָאֲבָנִים אֵת מִשְׁנֵה תּוֹרַת מֹשֶׁה), took place earlier,<fn>He assumes that this writing was a lengthy process and might have taken time to finish.</fn> right after the nation crossed the Jordan.<fn>R. Hoffmann | + | <point><b>Ceremony on Har Eival</b> – According to R. D"Z Hoffmann, it seems that most of the ceremony took place in Yehoshua 8, where written, but verse 32 there, which describes the writing on the stones (וַיִּכְתׇּב שָׁם עַל הָאֲבָנִים אֵת מִשְׁנֵה תּוֹרַת מֹשֶׁה), took place earlier,<fn>He assumes that this writing was a lengthy process and might have taken time to finish.</fn> right after the nation crossed the Jordan.<fn>R. Hoffmann might be motivated to suggest this slight achronology because the directive in Devarim mandates that the stones be set up on the day that the nation crosses the Jordan ( "בַּיּוֹם אֲשֶׁר תַּעַבְרוּ אֶת הַיַּרְדֵּן") and Yehoshua 8:32 states that Yehoshua did as commanded.  R. Hoffmann, thus, suggests that the initial preparation of the stones (the plastering and writing) did indeed begin on the day of the crossing.</fn>  This point, though, is nonetheless included in Yehoshua 8 to complete the story and introduce the rest of the ceremony.  See <a href="When Did the Ceremony on Mt. Eival Occur" data-aht="page">When Did the Ceremony on Mt. Eival Occur</a> for elaboration and other approaches regarding the timing of the ceremony.</point> |
<point><b>Shemuel's death (<a href="ShemuelI28-3-7" data-aht="source">Shemuel I 28:3</a>)</b> – The death of Shemuel is repeated in the beginning of the story of the Ba'alat Ha'Ov even though it occurred back in <a href="ShemuelI25-1-2" data-aht="source">Shemuel I 25</a>,<fn>In contrast to most of the other examples brought, in this case the displaced event has already been explicitly mentioned earlier in the text and is repeated here (rather than first being mentioned here).  As such, one might think of this as a "flashback".</fn> as it provides important background to understand the main story about the revival of the prophet.<fn>The past perfect form, " וַיָּמׇת שְׁמוּאֵל" might hint to the reader that the event occurred previously.</fn></point> | <point><b>Shemuel's death (<a href="ShemuelI28-3-7" data-aht="source">Shemuel I 28:3</a>)</b> – The death of Shemuel is repeated in the beginning of the story of the Ba'alat Ha'Ov even though it occurred back in <a href="ShemuelI25-1-2" data-aht="source">Shemuel I 25</a>,<fn>In contrast to most of the other examples brought, in this case the displaced event has already been explicitly mentioned earlier in the text and is repeated here (rather than first being mentioned here).  As such, one might think of this as a "flashback".</fn> as it provides important background to understand the main story about the revival of the prophet.<fn>The past perfect form, " וַיָּמׇת שְׁמוּאֵל" might hint to the reader that the event occurred previously.</fn></point> | ||
</subopinion> | </subopinion> |
Version as of 14:00, 27 November 2019
Chronological and Thematic Order
Exegetical Approaches
Technical Displacement: Minor Details
At times, achronology in the text is a result of technical literary issues. In many cases, the majority and core of a given story is recorded in its proper chronological place and it is just one or two secondary components which are displaced. The displaced unit might be moved from elsewhere to join and thereby complete the central story ("להשלים את הענין") or it might be separated from the main narrative so as not to interrupt the story line ("לא להפסיק את הענין").
Preludes and Epilogues: "להשלים את הענין"
A subordinate component of a story might be moved from its proper chronological place so as to complete a central narrative. This might take the form of a prelude or heading before the main story or an epilogue or summation at the end.
Prelude
An event which occurred earlier is displaced to serve as an introduction and / or provide necessary background to a later story.
Epilogue
A component of a story which is only to occur later is moved earlier to provide closure to the main unit.
Headings
An event which is soon to be discussed in the text is mentioned already in the heading of the unit, not because it takes place then, but to let the reader know what is to come. This phenomenon might appear as a"כלל ופרט", a general formulation followed by details.
Summaries
An episode which occurred and was explicitly mentioned earlier in Tanakh is repeated in order to serve as a summary to a unit.
Prologues and Appendices: "לא להפסיק את הענין"
Secondary narrative components might be moved to form a prologue at the very beginning of a unit or an appendix at the end because setting them in their proper chronological place in the middle of the central unit would otherwise break the flow of the main narrative . The episode or topic which is displaced is either irrelevant to the main theme or message of the unit, of lesser import, or of a different literary character.
Prologues
An event is moved from its correct chronological place later in the text and placed at the very beginning of the unit where it will not disrupt the main topic.
Appendices
An episode is moved from its correct chronological place earlier in the narrative and placed at the very end of the unit where it will not disrupt the main topic.
Thematic Arrangement: Parallel Units
Tanakh will often prefer thematic ordering over strict chronology, juxtaposing related material even if this means not adhering to a historical timeline.
Overlapping Stories
A preference for thematic ordering is often evident when components of two independent stories overlap in time. Tanakh will focus on each story individually, recounting them in parallel units, rather than constantly switching back and forth between the two. As such, the same overall time period might be discussed from different vantage points in the textual equivalent of a split screen, with material grouped by varying protagonists, perspectives, literary genre or other factors.
Figures
Tanakh will often focus on one individual protagonist at a time, even if this means compromising on chronological order.
Realms of Life
When a protagonist's interactions in two realms of his life (such as the personal / familial realm vs. the political /national realm) overlap, Tanakh will often separate the two strands of the story rather than constantly switching back and forth.
Individual vs. Universal
When an incident has both a universal and individual aspect to it, Tanakh will focus on one at a time.
Literary Genre
Torah often separates material of different genres. Thus, even if a unit of laws was relayed over a period of time and other events occurred simultaneously, Torah might group the legal and narrative material separately. Similarly, when a book contains both prophecies and history, each might be grouped alone even if this creates achronology.
Speech vs. Action
When an action occurs in the middle of a conversation, or an extended conversation occurs in the midst of a list of several actions, Tanakh might distinguish between the two.
Non-overlapping Stories
Even when two stories do not overlap in time, Tanakh might prefer thematic unity over a strict chronological recounting. This might be motivated by a desire to group together stories which share similar themes, related laws, or content written by the same author.
Related Events
At times, closely related events, even if they took place at different times, might be grouped together.66
"לדורות" / "לשעה"
Tanakh might group laws which are relevant only for a specific time period (לשעה) separately from those which are relevant for all future generations (לדורות).
Two Authors
If a book has multiple authors, each author's material might be grouped separately even if this means that some content is relayed achronologically.
Simultaneous Actions
When a unit contains but one element, the entire unit might not just overlap with but actually occur totally simultaneously with another event. In such cases, Tanakh does not have a choice but to tell one event before the other, even though this does not represent the reality.
Homiletical Messages: Juxtaposition
Achronology might stem from a desire to relay a message through the juxtaposition of two stories which otherwise would not follow one another. The message might be a lesson in proper behavior, a showcasing of Hashem's attributes, or a means of highlighting a character's strengths or faults.