Difference between revisions of "Chronological and Thematic Order/2"
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<point><b>Births of Yaakov's children (Bereshit 29-20)</b> – A simple reading of <a href="Bereshit29-32-35" data-aht="source">Bereshit 29</a>-<a href="Bereshit30-4-13" data-aht="source">30</a> might imply that Yaakov's twelve children were born consecutively.  Yet as this would seem to leave just a little over 6 years for the births of all 12 children,<fn>The simplest reading of the text seems to be that Yaakov married Leah after completing his first seven years of labor for Lavan and that Yosef, his twelfth child, was born at the end of his second seven year stint.  This leaves just 6 years for the births.</fn> several commentators suggest that some of the births must have overlapped.<fn><multilink><a href="LekachTovBereshit29-32" data-aht="source">Lekach Tov</a><a href="LekachTovBereshit29-32" data-aht="source">Bereshit 29:32</a><a href="R. Toviah b. Eliezer (Lekach Tov)" data-aht="parshan">About R. Toviah b. Eliezer</a></multilink> suggests that Bilhah and Zilpah's pregnancies overlapped with those of Leah, while <multilink><a href="IbnEzraBereshitFirstCommentary30-23" data-aht="source">Ibn Ezra</a><a href="IbnEzraBereshitFirstCommentary30-23" data-aht="source">Bereshit First Commentary 30:23</a><a href="R. Avraham ibn Ezra" data-aht="parshan">About R. Avraham ibn Ezra</a></multilink> and <multilink><a href="SefornoBereshit30-8" data-aht="source">Seforno</a><a href="SefornoBereshit30-8" data-aht="source">Bereshit 30:8</a><a href="R. Ovadyah Seforno" data-aht="parshan">About R. Ovadyah Seforno</a></multilink> suggest that it was Bilhah's and Zilpah's pregnancies which overlapped. Ibn Ezra also raises the possibilities that Zevulun and Dinah were twins.</fn> Tanakh, though, prefers to separate the stories of each mother, listing each of their births together and only then moving on to the next mother. See opinions in <a href="The Births and Relative Ages of Yaakov's Children" data-aht="page">The Births and Relative Ages of Yaakov's Children</a> for elaboration and other approaches.</point> | <point><b>Births of Yaakov's children (Bereshit 29-20)</b> – A simple reading of <a href="Bereshit29-32-35" data-aht="source">Bereshit 29</a>-<a href="Bereshit30-4-13" data-aht="source">30</a> might imply that Yaakov's twelve children were born consecutively.  Yet as this would seem to leave just a little over 6 years for the births of all 12 children,<fn>The simplest reading of the text seems to be that Yaakov married Leah after completing his first seven years of labor for Lavan and that Yosef, his twelfth child, was born at the end of his second seven year stint.  This leaves just 6 years for the births.</fn> several commentators suggest that some of the births must have overlapped.<fn><multilink><a href="LekachTovBereshit29-32" data-aht="source">Lekach Tov</a><a href="LekachTovBereshit29-32" data-aht="source">Bereshit 29:32</a><a href="R. Toviah b. Eliezer (Lekach Tov)" data-aht="parshan">About R. Toviah b. Eliezer</a></multilink> suggests that Bilhah and Zilpah's pregnancies overlapped with those of Leah, while <multilink><a href="IbnEzraBereshitFirstCommentary30-23" data-aht="source">Ibn Ezra</a><a href="IbnEzraBereshitFirstCommentary30-23" data-aht="source">Bereshit First Commentary 30:23</a><a href="R. Avraham ibn Ezra" data-aht="parshan">About R. Avraham ibn Ezra</a></multilink> and <multilink><a href="SefornoBereshit30-8" data-aht="source">Seforno</a><a href="SefornoBereshit30-8" data-aht="source">Bereshit 30:8</a><a href="R. Ovadyah Seforno" data-aht="parshan">About R. Ovadyah Seforno</a></multilink> suggest that it was Bilhah's and Zilpah's pregnancies which overlapped. Ibn Ezra also raises the possibilities that Zevulun and Dinah were twins.</fn> Tanakh, though, prefers to separate the stories of each mother, listing each of their births together and only then moving on to the next mother. See opinions in <a href="The Births and Relative Ages of Yaakov's Children" data-aht="page">The Births and Relative Ages of Yaakov's Children</a> for elaboration and other approaches.</point> | ||
<point><b>Yehuda vs. Yosef (Bereshit 37-39)</b> – The story of Yehuda's marriage and children (<a href="Bereshit38" data-aht="source">Bereshit 38</a>) takes place over many years and parts of it likely overlapped with the stories of both Yosef's sale (<a href="Bereshit37-1-2" data-aht="source">Bereshit 37</a>) and Yosef's stay in Egypt (<a href="Bereshit39-1" data-aht="source">Bereshit 39</a>ff).<fn><a href="Bereshit46-12" data-aht="source">Bereshit 46:12</a> shares that at the time of the descent to Egypt, Peretz (Tamar and Yehuda's son) has already sired two children. As Yehuda had relations with Tamar only after his own sons were of marriageable age, if Yehuda's marriage to Bat-Shua first took place after the sale of Yosef, this would leave only 22 years for Yehuda to produce three generations worth of progeny - his own sons, Tamar's children, and Peretz's sons!  This leads <multilink><a href="IbnEzraBereshitFirstCommentary38-1" data-aht="source">Ibn Ezra</a><a href="IbnEzraBereshitFirstCommentary38-1" data-aht="source">Bereshit First Commentary 38:1</a><a href="R. Avraham ibn Ezra" data-aht="parshan">About R. Avraham ibn Ezra</a></multilink>, <multilink><a href="RalbagBereshitBeurHaParashah38-1" data-aht="source">Ralbag</a><a href="RalbagBereshitBeurHaParashah38-1" data-aht="source">Bereshit Beur HaParashah 38:1</a><a href="R. Levi b. Gershom (Ralbag, Gersonides)" data-aht="parshan">About R. Levi b. Gershom</a></multilink> and <multilink><a href="ShadalBereshit38-1" data-aht="source">Shadal</a><a href="ShadalBereshit38-1" data-aht="source">Bereshit 38:1</a><a href="R. Shemuel David Luzzatto (Shadal)" data-aht="parshan">About R. Shemuel David Luzzatto</a></multilink>  to claim that at least the beginning of Chapter 38 took place before the sale.<br/>On the other end, as the rest of the Yehuda story stretches over many years, telling of the growth of his children and their own marriages, it is likely that some of these events took place after Yosef was already taken to Egypt.</fn>  Tanakh, though, separates the narratives of the two figures, placing the entire Yehuda tale together so as not to have to constantly interweave the two story lines.<fn>This, however, does not explain why Torah did not place the Yehuda story before the sale, which would have allowed all the Yosef stories to run consecutively.  It is possible that the placement in the middle serves to clue the reader in to the fact that the stories overlap.</fn> [See <a href="The Births and Relative Ages of Yaakov's Children" data-aht="page">The Births and Relative Ages of Yaakov's Children</a> and <a href="Purpose of the Yehuda and Tamar Story" data-aht="page">Purpose of the Yehuda and Tamar Story</a> for more.]</point> | <point><b>Yehuda vs. Yosef (Bereshit 37-39)</b> – The story of Yehuda's marriage and children (<a href="Bereshit38" data-aht="source">Bereshit 38</a>) takes place over many years and parts of it likely overlapped with the stories of both Yosef's sale (<a href="Bereshit37-1-2" data-aht="source">Bereshit 37</a>) and Yosef's stay in Egypt (<a href="Bereshit39-1" data-aht="source">Bereshit 39</a>ff).<fn><a href="Bereshit46-12" data-aht="source">Bereshit 46:12</a> shares that at the time of the descent to Egypt, Peretz (Tamar and Yehuda's son) has already sired two children. As Yehuda had relations with Tamar only after his own sons were of marriageable age, if Yehuda's marriage to Bat-Shua first took place after the sale of Yosef, this would leave only 22 years for Yehuda to produce three generations worth of progeny - his own sons, Tamar's children, and Peretz's sons!  This leads <multilink><a href="IbnEzraBereshitFirstCommentary38-1" data-aht="source">Ibn Ezra</a><a href="IbnEzraBereshitFirstCommentary38-1" data-aht="source">Bereshit First Commentary 38:1</a><a href="R. Avraham ibn Ezra" data-aht="parshan">About R. Avraham ibn Ezra</a></multilink>, <multilink><a href="RalbagBereshitBeurHaParashah38-1" data-aht="source">Ralbag</a><a href="RalbagBereshitBeurHaParashah38-1" data-aht="source">Bereshit Beur HaParashah 38:1</a><a href="R. Levi b. Gershom (Ralbag, Gersonides)" data-aht="parshan">About R. Levi b. Gershom</a></multilink> and <multilink><a href="ShadalBereshit38-1" data-aht="source">Shadal</a><a href="ShadalBereshit38-1" data-aht="source">Bereshit 38:1</a><a href="R. Shemuel David Luzzatto (Shadal)" data-aht="parshan">About R. Shemuel David Luzzatto</a></multilink>  to claim that at least the beginning of Chapter 38 took place before the sale.<br/>On the other end, as the rest of the Yehuda story stretches over many years, telling of the growth of his children and their own marriages, it is likely that some of these events took place after Yosef was already taken to Egypt.</fn>  Tanakh, though, separates the narratives of the two figures, placing the entire Yehuda tale together so as not to have to constantly interweave the two story lines.<fn>This, however, does not explain why Torah did not place the Yehuda story before the sale, which would have allowed all the Yosef stories to run consecutively.  It is possible that the placement in the middle serves to clue the reader in to the fact that the stories overlap.</fn> [See <a href="The Births and Relative Ages of Yaakov's Children" data-aht="page">The Births and Relative Ages of Yaakov's Children</a> and <a href="Purpose of the Yehuda and Tamar Story" data-aht="page">Purpose of the Yehuda and Tamar Story</a> for more.]</point> | ||
− | <point><b>Preparation for revelation (<a href="Shemot19-14-17" data-aht="source">Shemot 19</a> and <a href="Shemot24-12-18" data-aht="source">24</a>)</b> – According to the first opinion in <multilink><a href="MekhiltaDeRabbiYishmaelShemot19-10" data-aht="source">Mekhilta DeRabbi Yishmael </a><a href="MekhiltaDeRabbiYishmaelShemot19-10" data-aht="source">19:10</a><a href="MekhiltaDeRabbiYishmaelShemot21-1" data-aht="source">21:1</a><a href="Mekhilta DeRabbi Yishmael Shemot" data-aht="parshan">About Mekhilta DeRabbi Yishmael Shemot</a></multilink><fn>It is not clear what R. Yose B. Rabbi Yehuda there maintains.  He writes, "בּוֹ בַיּוֹם נֶעֱשׂוּ כָּל הַמַּעֲשִׂים" which could either mean that he thinks the ceremony of Shemot 24 took place on the morning of revelation, before Shemot 20, or that is occurred only in the afternoon, after the Decalogue was received (in which case the chapters are chronological).</fn>and <multilink><a href="RashiShemot19-11" data-aht="source">Rashi</a><a href="RashiShemot19-11" data-aht="source">Shemot 19:11</a><a href="R. Shelomo Yitzchaki (Rashi)" data-aht="parshan">About R. Shelomo Yitzchaki</a></multilink>,<fn>See also <multilink><a href="LekachTovShemot24-1" data-aht="source">Lekach Tov</a><a href="LekachTovShemot24-1" data-aht="source">Shemot 24:1</a><a href="R. Toviah b. Eliezer (Lekach Tov)" data-aht="parshan">About R. Toviah b. Eliezer</a></multilink> and <multilink><a href="RYosefBekhorShorShemot24-12" data-aht="source">R. Yosef Bekhor Shor</a><a href="RYosefBekhorShorShemot24-1" data-aht="source">Shemot 24:1</a><a href="RYosefBekhorShorShemot24-12" data-aht="source">Shemot 24:12</a><a href="R. Yosef Bekhor Shor" data-aht="parshan">About R. Yosef Bekhor Shor</a></multilink>. </fn> the story of the covenant and ceremony described in <a href="Shemot24-12-18" data-aht="source">Shemot 24:1-11</a> took place during the three days of preparations discussed in <a href="Shemot19-14-17" data-aht="source">Shemot 19</a>.<fn>See also Lekach | + | <point><b>Preparation for revelation (<a href="Shemot19-14-17" data-aht="source">Shemot 19</a> and <a href="Shemot24-12-18" data-aht="source">24</a>)</b> – According to the first opinion in <multilink><a href="MekhiltaDeRabbiYishmaelShemot19-10" data-aht="source">Mekhilta DeRabbi Yishmael </a><a href="MekhiltaDeRabbiYishmaelShemot19-10" data-aht="source">19:10</a><a href="MekhiltaDeRabbiYishmaelShemot21-1" data-aht="source">21:1</a><a href="Mekhilta DeRabbi Yishmael Shemot" data-aht="parshan">About Mekhilta DeRabbi Yishmael Shemot</a></multilink><fn>It is not clear what R. Yose B. Rabbi Yehuda there maintains.  He writes, "בּוֹ בַיּוֹם נֶעֱשׂוּ כָּל הַמַּעֲשִׂים" which could either mean that he thinks the ceremony of Shemot 24 took place on the morning of revelation, before Shemot 20, or that is occurred only in the afternoon, after the Decalogue was received (in which case the chapters are chronological).</fn>and <multilink><a href="RashiShemot19-11" data-aht="source">Rashi</a><a href="RashiShemot19-11" data-aht="source">Shemot 19:11</a><a href="R. Shelomo Yitzchaki (Rashi)" data-aht="parshan">About R. Shelomo Yitzchaki</a></multilink>,<fn>See also <multilink><a href="LekachTovShemot24-1" data-aht="source">Lekach Tov</a><a href="LekachTovShemot24-1" data-aht="source">Shemot 24:1</a><a href="R. Toviah b. Eliezer (Lekach Tov)" data-aht="parshan">About R. Toviah b. Eliezer</a></multilink> and <multilink><a href="RYosefBekhorShorShemot24-12" data-aht="source">R. Yosef Bekhor Shor</a><a href="RYosefBekhorShorShemot24-1" data-aht="source">Shemot 24:1</a><a href="RYosefBekhorShorShemot24-12" data-aht="source">Shemot 24:12</a><a href="R. Yosef Bekhor Shor" data-aht="parshan">About R. Yosef Bekhor Shor</a></multilink>. </fn> the story of the covenant and ceremony described in <a href="Shemot24-12-18" data-aht="source">Shemot 24:1-11</a> took place during the three days of preparations discussed in <a href="Shemot19-14-17" data-aht="source">Shemot 19</a>.<fn>See also <multilink><a href="LekachTovShemot24-1" data-aht="source">Lekach Tov</a><a href="LekachTovShemot24-1" data-aht="source">Shemot 24:1</a><a href="R. Toviah b. Eliezer (Lekach Tov)" data-aht="parshan">About R. Toviah b. Eliezer</a></multilink> and <multilink><a href="RYosefBekhorShorShemot24-1" data-aht="source">R"Y Bekhor Shor</a><a href="RYosefBekhorShorShemot24-1" data-aht="source">Shemot 24:1</a><a href="RYosefBekhorShorShemot24-12" data-aht="source">Shemot 24:12</a><a href="R. Yosef Bekhor Shor" data-aht="parshan">About R. Yosef Bekhor Shor</a></multilink>.  These sources are likely motivated by the many parallels between the chapters, most notably the nation's announcement, "כֹּל אֲשֶׁר דִּבֶּר ה' נַעֲשֶׂה". The opening past perfect formulation, "וְאֶל מֹשֶׁה אָמַר", and lack of named speaker might further indicate achronology.  Cf. <multilink><a href="NetzivBemidbar19-1" data-aht="source">Netziv</a><a href="NetzivShemot24-1" data-aht="source">Shemot 24:1</a><a href="NetzivBemidbar19-1" data-aht="source">Bemidbar 19:1</a><a href="R. Naftali Tzvi Yehuda Berlin (Netziv)" data-aht="parshan">About R. Naftali Tzvi Yehuda Berlin</a></multilink> who suggests that all of Parashat Mishpatim, as well, was said before the Decalogue.</fn>  Despite this, the stories are distinguished because they have distinct foci; while Shemot 19 highlights the role of the nation and laymen, Shemot 24 focuses on the elders.</point> |
<point><b>Bilam and Israel</b> – See <a href="Why Was Hashem Angry at Bilam" data-aht="page">Why Was Hashem Angry at Bilam</a> for those who suggest that the interactions between Bilam and Balak in Bemidbar 22-24 take place at the same time as the story of the Sin of Baal Peor in Bemidbar 25.  Here, too, the same time period is discussed from two vantage points, one focusing on what was occurring among Israel's enemies and the other on what was happening in the Israelite camp itself.</point> | <point><b>Bilam and Israel</b> – See <a href="Why Was Hashem Angry at Bilam" data-aht="page">Why Was Hashem Angry at Bilam</a> for those who suggest that the interactions between Bilam and Balak in Bemidbar 22-24 take place at the same time as the story of the Sin of Baal Peor in Bemidbar 25.  Here, too, the same time period is discussed from two vantage points, one focusing on what was occurring among Israel's enemies and the other on what was happening in the Israelite camp itself.</point> | ||
<point><b>Yehoshua's spies</b> – As there would not seem to be enough time for the story of the sending of Yehoshua's spies and their escape to take place between Yehoshua 1 and 3, some have suggested that it overlaps with the events of Chapter 1.<fn>The spies were perhaps sent after Hashem encouraged Yehoshua, but before Yehoshua spoke to the officers and the 2 1/2 tribes.Their escape and stay in the mountains likely overlapped with these conversations and the days in which the people prepared to cross the Jordan.</fn> Tanakh, though, opted for thematic order, first telling of Yehoshua's interactions with the nation and then focusing on the two spies.</point> | <point><b>Yehoshua's spies</b> – As there would not seem to be enough time for the story of the sending of Yehoshua's spies and their escape to take place between Yehoshua 1 and 3, some have suggested that it overlaps with the events of Chapter 1.<fn>The spies were perhaps sent after Hashem encouraged Yehoshua, but before Yehoshua spoke to the officers and the 2 1/2 tribes.Their escape and stay in the mountains likely overlapped with these conversations and the days in which the people prepared to cross the Jordan.</fn> Tanakh, though, opted for thematic order, first telling of Yehoshua's interactions with the nation and then focusing on the two spies.</point> | ||
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<point><b>Rebellion of Korach (Bemidbar 16)</b> – According to <multilink><a href="IbnEzraBemidbar16-1" data-aht="source">Ibn Ezra</a><a href="IbnEzraBemidbar16-1" data-aht="source">Bemidbar 16:1</a><a href="R. Avraham ibn Ezra" data-aht="parshan">About R. Avraham ibn Ezra</a></multilink>,<fn>This, at least, is how he is understood by Ramban.</fn> Korach's rebellion is not found in its chronological place, and actually occurred earlier, soon after the Levites were chosen to replace the firstborns in the aftermath of the Sin of the Golden Calf.<fn>This chronology is motivated by an understanding that the rebellion was mainly a reaction to this switch.  It led to much resentment, especially on the part of the firstborns, and as such (according to Ibn Ezra) they made up the bulk of the rebels.  See <a href="Korach's Rebellion" data-aht="page">Korach's Rebellion</a> for more.</fn> If so, it is possible that it is placed later in Sefer Bemidbar in order to group it with the other rebellions of the book.<fn>The new placement also enures that it does not disrupt the cultic discussions in the earlier chapters.</fn> For elaboration and a discussion of how various understanding's of the rebel's grievances affect commentators' dating of the chapter, see  <a href="Korach's Rebellion" data-aht="page">Korach's Rebellion</a>.</point> | <point><b>Rebellion of Korach (Bemidbar 16)</b> – According to <multilink><a href="IbnEzraBemidbar16-1" data-aht="source">Ibn Ezra</a><a href="IbnEzraBemidbar16-1" data-aht="source">Bemidbar 16:1</a><a href="R. Avraham ibn Ezra" data-aht="parshan">About R. Avraham ibn Ezra</a></multilink>,<fn>This, at least, is how he is understood by Ramban.</fn> Korach's rebellion is not found in its chronological place, and actually occurred earlier, soon after the Levites were chosen to replace the firstborns in the aftermath of the Sin of the Golden Calf.<fn>This chronology is motivated by an understanding that the rebellion was mainly a reaction to this switch.  It led to much resentment, especially on the part of the firstborns, and as such (according to Ibn Ezra) they made up the bulk of the rebels.  See <a href="Korach's Rebellion" data-aht="page">Korach's Rebellion</a> for more.</fn> If so, it is possible that it is placed later in Sefer Bemidbar in order to group it with the other rebellions of the book.<fn>The new placement also enures that it does not disrupt the cultic discussions in the earlier chapters.</fn> For elaboration and a discussion of how various understanding's of the rebel's grievances affect commentators' dating of the chapter, see  <a href="Korach's Rebellion" data-aht="page">Korach's Rebellion</a>.</point> | ||
<point><b>David's offensive wars (Shemuel II 8)</b> – Shemuel II 8 lists David's various wars against external enemies.  It is likely that not all the battles were consecutive and that some might have occurred at other points in David's reign. [For example the battle against Aram Tzova described in <a href="ShemuelII8-3-5" data-aht="source">Shemuel II 8:3-5</a> might be identical to that mentioned in <a href="ShemuelII10-6-19" data-aht="source">Shemuel II 10:6-19</a>]. Tanakh nonetheless groups them together for thematic unity.</point> | <point><b>David's offensive wars (Shemuel II 8)</b> – Shemuel II 8 lists David's various wars against external enemies.  It is likely that not all the battles were consecutive and that some might have occurred at other points in David's reign. [For example the battle against Aram Tzova described in <a href="ShemuelII8-3-5" data-aht="source">Shemuel II 8:3-5</a> might be identical to that mentioned in <a href="ShemuelII10-6-19" data-aht="source">Shemuel II 10:6-19</a>]. Tanakh nonetheless groups them together for thematic unity.</point> | ||
− | <point><b>Yeshyahu' Initiation to Prophecy (Yeshayhau 6)</b> – According to several commentators,<fn>See Mekhilta DeRabbi Yishmael Shemot, Rashi, Ibn Ezra, Rid, and Shadal.</fn> this chapter constitutes Yeshayahu's initiation into prophecy,<fn>They point to the fact that Hashem ajks, "אֶת מִי אֶשְׁלַח... וָאֹמַר הִנְנִי שְׁלָחֵנִי".</fn> and as such, it should have opened the book. It is possible that here, too, thematic order takes precedence over chronological order. Chapters 1-5 describe the nation's sins, while Chapter 6 through 12 focus on their punishment. When speaking to his contemporaries, Yeshayahu could open with a prophecy of doom since they were well aware of their misdeeds. Yet, when ordering his prophecies for future generations, it made sense for the prophet to begin with the nation's sins, giving the reader background to understand why the decree of destruction was deserved.<fn>Shadal alternatively explains that though Chapter 6 was the first prophecy that Yeshayahu received, it was only relayed later.  According to him, then, the book is not really achronological.</fn>  See <a href="Yeshayahu's Mission in Chapter 6" data-aht="page">Yeshayahu's Mission in Chapter 6</a> for further discussion.</point> | + | <point><b>Yeshyahu' Initiation to Prophecy (Yeshayhau 6)</b> – According to several commentators,<fn>See Mekhilta DeRabbi Yishmael Shemot, <multilink><a href="RashiBereshit4-1" data-aht="source">Rashi</a><a href="RashiYeshayahu1-1" data-aht="source">Yeshayahu 1:1</a><a href="R. Shelomo Yitzchaki (Rashi)" data-aht="parshan">About R. Shelomo Yitzchaki</a></multilink>, Ibn Ezra, Rid, and Shadal.</fn> this chapter constitutes Yeshayahu's initiation into prophecy,<fn>They point to the fact that Hashem ajks, "אֶת מִי אֶשְׁלַח... וָאֹמַר הִנְנִי שְׁלָחֵנִי".</fn> and as such, it should have opened the book. It is possible that here, too, thematic order takes precedence over chronological order. Chapters 1-5 describe the nation's sins, while Chapter 6 through 12 focus on their punishment. When speaking to his contemporaries, Yeshayahu could open with a prophecy of doom since they were well aware of their misdeeds. Yet, when ordering his prophecies for future generations, it made sense for the prophet to begin with the nation's sins, giving the reader background to understand why the decree of destruction was deserved.<fn>Shadal alternatively explains that though Chapter 6 was the first prophecy that Yeshayahu received, it was only relayed later.  According to him, then, the book is not really achronological.</fn>  See <a href="Yeshayahu's Mission in Chapter 6" data-aht="page">Yeshayahu's Mission in Chapter 6</a> for further discussion.</point> |
</subopinion> | </subopinion> | ||
<subopinion>"לדורות" / "לשעה" | <subopinion>"לדורות" / "לשעה" | ||
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<opinion>Defense of Avot | <opinion>Defense of Avot | ||
<point><b>"וַיָּמׇת תֶּרַח בְּחָרָן" (<a href="Bereshit11-31-32" data-aht="source">Bereshit 11:32</a>)</b> – <multilink><a href="BereshitRabbah39-7" data-aht="source">Bereshit Rabbah</a><a href="BereshitRabbah39-7" data-aht="source">39:7</a><a href="Bereshit Rabbah" data-aht="parshan">About Bereshit Rabbah</a></multilink> suggests that Terach's death is mentioned before Avraham leaves Charan, despite it occurring only afterwards, to obfuscate the fact that Avraham's departure meant that he could no longer properly honor and care for his father.</point> | <point><b>"וַיָּמׇת תֶּרַח בְּחָרָן" (<a href="Bereshit11-31-32" data-aht="source">Bereshit 11:32</a>)</b> – <multilink><a href="BereshitRabbah39-7" data-aht="source">Bereshit Rabbah</a><a href="BereshitRabbah39-7" data-aht="source">39:7</a><a href="Bereshit Rabbah" data-aht="parshan">About Bereshit Rabbah</a></multilink> suggests that Terach's death is mentioned before Avraham leaves Charan, despite it occurring only afterwards, to obfuscate the fact that Avraham's departure meant that he could no longer properly honor and care for his father.</point> | ||
− | <point><b>Pesach in Bemidbar 9</b> – <a href="Bemidbar9-1-2" data-aht="source">Bemidbar 9</a> recounts the first Pesach in the Wilderness which took place in the first month, before the events mentioned in <a href="Bemidbar1-1-3" data-aht="source">Bemidbar 1</a>.  <multilink><a href="RashiBemidbar9-1" data-aht="source">Rashi</a><a href="RashiBemidbar9-1" data-aht="source">Bemidbar 9:1</a><a href="R. Shelomo Yitzchaki (Rashi)" data-aht="parshan">About R. Shelomo Yitzchaki</a></multilink> explains the displacement, noting that Hashem did not want to open the book with the event since this would cast Israel in a negative light.  Since this was the only Pesach observed by the nation throughout the forty years, its mention is disparaging.</point> | + | <point><b>Pesach in Bemidbar 9</b> – <a href="Bemidbar9-1-2" data-aht="source">Bemidbar 9</a> recounts the first Pesach in the Wilderness which took place in the first month, before the events mentioned in <a href="Bemidbar1-1-3" data-aht="source">Bemidbar 1</a>.  <multilink><a href="RashiBemidbar9-1" data-aht="source">Rashi</a><a href="RashiBemidbar9-1" data-aht="source">Bemidbar 9:1</a><a href="R. Shelomo Yitzchaki (Rashi)" data-aht="parshan">About R. Shelomo Yitzchaki</a></multilink> explains the displacement, noting that Hashem did not want to open the book with the event since this would cast Israel in a negative light.  Since this was the only Pesach observed by the nation throughout the forty years, its mention is disparaging.<fn>Cf. <multilink><a href="SefornoBemidbar9-1" data-aht="source">Seforno</a><a href="SefornoBemidbar9-1" data-aht="source">Bemidbar 9:1</a><a href="R. Ovadyah Seforno" data-aht="parshan">About R. Ovadyah Seforno</a></multilink> who similarly suggests that the goal of the ordering was to cast the nation in a positive light, grouping four of the nation's meritorious actions together.</fn> See <a href="Chronology of Bemidbar 1 – 10" data-aht="page">Chronology of Bemidbar 1 – 10</a> for elaboration.</point> |
</opinion> | </opinion> | ||
</category> | </category> |
Version as of 22:36, 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.