Difference between revisions of "Chronological and Thematic Order/2"
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<opinion>Non-overlapping Stories | <opinion>Non-overlapping Stories | ||
− | <p>Even when two stories do not overlap in time, Tanakh might prefer thematic unity over a strict chronological recounting.</p> | + | <p>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 different stories which share similar themes, laws which are related, or content written by the same author.</p> |
− | <subopinion>Related | + | <subopinion>Related Events |
<p>At times, closely related events, even if they took place at different times, might be grouped together.<fn>This is especially true when the events are presented as a list.</fn></p> | <p>At times, closely related events, even if they took place at different times, might be grouped together.<fn>This is especially true when the events are presented as a list.</fn></p> | ||
<point><b>Masa U'Merivah (Shemot 17)</b> – <multilink><a href="RYosefBekhorShorBemidbar20-8" data-aht="source">R"Y Bekhor Shor</a><a href="RYosefBekhorShorBemidbar20-8" data-aht="source">Bemidbar 20:8</a><a href="R. Yosef Bekhor Shor" data-aht="parshan">About R. Yosef Bekhor Shor</a></multilink> uniquely suggests that the story of Masa U'Merivah in Shemot 17 is identical to the story of Mei Merivah in Bemidbar 20.  Even though it is elaborated upon in its chronological place when discussing the events of the fortieth year, it is mentioned earlier in Shemot as well since the Torah wanted to group the various examples of miraculous sustenance in the Wilderness together.</point> | <point><b>Masa U'Merivah (Shemot 17)</b> – <multilink><a href="RYosefBekhorShorBemidbar20-8" data-aht="source">R"Y Bekhor Shor</a><a href="RYosefBekhorShorBemidbar20-8" data-aht="source">Bemidbar 20:8</a><a href="R. Yosef Bekhor Shor" data-aht="parshan">About R. Yosef Bekhor Shor</a></multilink> uniquely suggests that the story of Masa U'Merivah in Shemot 17 is identical to the story of Mei Merivah in Bemidbar 20.  Even though it is elaborated upon in its chronological place when discussing the events of the fortieth year, it is mentioned earlier in Shemot as well since the Torah wanted to group the various examples of miraculous sustenance in the Wilderness together.</point> | ||
<point><b>Covenant of the Pieces (<a href="Bereshit15-3-20" data-aht="source">Bereshit 15:7-20</a>)</b> – <multilink><a href="SederOlamRabbah1" data-aht="source">Seder Olam Rabbah</a><a href="SederOlamRabbah1" data-aht="source">1</a><a href="Seder Olam Rabbah" data-aht="parshan">About Seder Olam Rabbah</a></multilink>, <multilink><a href="RashiBereshit15-13" data-aht="source">Rashi</a><a href="RashiBereshit15-13" data-aht="source">Bereshit 15:13</a><a href="RashiVayikra8-2" data-aht="source">Vayikra 8:2</a><a href="RashiBemidbar7-1" data-aht="source">Bemidbar 7:1</a><a href="RashiBemidbar9-1" data-aht="source">Bemidbar 9:1</a><a href="RashiBemidbar20-1" data-aht="source">Bemidbar 20:1</a><a href="RashiYehoshua8-30" data-aht="source">Yehoshua 8:30</a><a href="RashiShofetim11-26" data-aht="source">Shofetim 11:26</a><a href="RashiShofetim17-1" data-aht="source">Shofetim 17:1</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>, and <multilink><a href="RashbamReconstructedBereshit15-7" data-aht="source">Rashbam</a><a href="RashbamReconstructedBereshit15-7" data-aht="source">Reconstructed Bereshit 15:7</a><a href="R. Shemuel b. Meir (Rashbam)" data-aht="parshan">About R. Shemuel b. Meir</a></multilink> all assume that the Covenant of Pieces occurred when Avraham was 70, before the events of Bereshit 12.<fn>Bereshit 12 presents Avraham as being 75. The motivation for this dating is the discrepancy between the accounts of the length of the Egyptian exile in <a href="Bereshit15-13" data-aht="source">Bereshit 15:13</a> (400 years) and <a href="Shemot12-40-41" data-aht="source">Shemot 12:40-41</a> (430 years). This position maintains that the 400 years started from the birth of Yitzchak, while the 430 count began thirty years earlier, at the Covenant of the Pieces. Since Avraham was 100 when Yitzchak was born, the Covenant must have occurred when he was 70.</fn>  Rashbam suggests that the story is written out of order in order to juxtapose the promise of land with the promise of progeny mentioned in the first part of Chapter 15. As the two promises are integrally related (as evidenced by Hashem's words at the end of the chapter, "בַּיּוֹם הַהוּא כָּרַת י״י אֶת אַבְרָם בְּרִית לֵאמֹר <b>לְזַרְעֲךָ</b> נָתַתִּי אֶת <b>הָאָרֶץ</b> הַזֹּאת"), they are placed one after the another. See <a href="Bereshit 15 – One Prophecy or Two" data-aht="page">Bereshit 15 – One Prophecy or Two</a>.</point> | <point><b>Covenant of the Pieces (<a href="Bereshit15-3-20" data-aht="source">Bereshit 15:7-20</a>)</b> – <multilink><a href="SederOlamRabbah1" data-aht="source">Seder Olam Rabbah</a><a href="SederOlamRabbah1" data-aht="source">1</a><a href="Seder Olam Rabbah" data-aht="parshan">About Seder Olam Rabbah</a></multilink>, <multilink><a href="RashiBereshit15-13" data-aht="source">Rashi</a><a href="RashiBereshit15-13" data-aht="source">Bereshit 15:13</a><a href="RashiVayikra8-2" data-aht="source">Vayikra 8:2</a><a href="RashiBemidbar7-1" data-aht="source">Bemidbar 7:1</a><a href="RashiBemidbar9-1" data-aht="source">Bemidbar 9:1</a><a href="RashiBemidbar20-1" data-aht="source">Bemidbar 20:1</a><a href="RashiYehoshua8-30" data-aht="source">Yehoshua 8:30</a><a href="RashiShofetim11-26" data-aht="source">Shofetim 11:26</a><a href="RashiShofetim17-1" data-aht="source">Shofetim 17:1</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>, and <multilink><a href="RashbamReconstructedBereshit15-7" data-aht="source">Rashbam</a><a href="RashbamReconstructedBereshit15-7" data-aht="source">Reconstructed Bereshit 15:7</a><a href="R. Shemuel b. Meir (Rashbam)" data-aht="parshan">About R. Shemuel b. Meir</a></multilink> all assume that the Covenant of Pieces occurred when Avraham was 70, before the events of Bereshit 12.<fn>Bereshit 12 presents Avraham as being 75. The motivation for this dating is the discrepancy between the accounts of the length of the Egyptian exile in <a href="Bereshit15-13" data-aht="source">Bereshit 15:13</a> (400 years) and <a href="Shemot12-40-41" data-aht="source">Shemot 12:40-41</a> (430 years). This position maintains that the 400 years started from the birth of Yitzchak, while the 430 count began thirty years earlier, at the Covenant of the Pieces. Since Avraham was 100 when Yitzchak was born, the Covenant must have occurred when he was 70.</fn>  Rashbam suggests that the story is written out of order in order to juxtapose the promise of land with the promise of progeny mentioned in the first part of Chapter 15. As the two promises are integrally related (as evidenced by Hashem's words at the end of the chapter, "בַּיּוֹם הַהוּא כָּרַת י״י אֶת אַבְרָם בְּרִית לֵאמֹר <b>לְזַרְעֲךָ</b> נָתַתִּי אֶת <b>הָאָרֶץ</b> הַזֹּאת"), they are placed one after the another. See <a href="Bereshit 15 – One Prophecy or Two" data-aht="page">Bereshit 15 – One Prophecy or Two</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> | + | <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> | ||
</subopinion> | </subopinion> | ||
<subopinion>"לדורות" / "לשעה" | <subopinion>"לדורות" / "לשעה" | ||
<p>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).</p> | <p>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).</p> | ||
− | <point><b>The laws of Vayikra 6-7</b> – According to R. D"Z Hoffmann, the laws of sacrifices in Vayikra 6-7 were given together with those of Shemot 29, before the erection of the Tabernacle,<fn>He deduces this from the summary of the unit which declares, "זֹאת הַתּוֹרָה לָעֹלָה לַמִּנְחָה וְלַחַטָּאת וְלָאָשָׁם וְלַמִּלּוּאִים וּלְזֶבַח הַשְּׁלָמִים. אֲשֶׁר צִוָּה י״י אֶת מֹשֶׁה בְּהַר סִינָי".  The verse suggests that the laws were commanded at Mount Sinai rather than in the Ohel Moed, implying that they were given before the construction of the Tabernacle.</fn> and not together with the laws of Parashat Vayikra which were commanded in the Ohel Moed. They are nonetheless placed in Sefer Vayikra because all the laws of Parshiot Tzav and Vayikra are relevant for all future generations,while those of Shemot were pertinent only for the generation of the Wilderness.<fn>The laws of Shemot 29 deal exclusively with what was to take place during the Days of Consecration. As such, they appear in the midst of the directive to build the Mishkan.</fn>  For further discussion, see <a href="Relationship Between Vayikra 1-5 and 6-7" data-aht="page">Relationship Between Vayikra 1-5 and 6-7</a>.</point> | + | <point><b>The laws of Vayikra 6-7</b> – According to R. D"Z Hoffmann, the laws of sacrifices in Vayikra 6-7 were given together with those of Shemot 29, before the erection of the Tabernacle,<fn>He deduces this from the summary of the unit which declares, "זֹאת הַתּוֹרָה לָעֹלָה לַמִּנְחָה וְלַחַטָּאת וְלָאָשָׁם וְלַמִּלּוּאִים וּלְזֶבַח הַשְּׁלָמִים. אֲשֶׁר צִוָּה י״י אֶת מֹשֶׁה בְּהַר סִינָי".  The verse suggests that the laws were commanded at Mount Sinai rather than in the Ohel Moed, implying that they were given before the construction of the Tabernacle.</fn> and not together with the laws of Parashat Vayikra which were commanded in the Ohel Moed. They are nonetheless placed in Sefer Vayikra because all the laws of Parshiot Tzav and Vayikra sharea a common denominator - they are relevant for all future generations, while those of Shemot were pertinent only for the generation of the Wilderness.<fn>The laws of Shemot 29 deal exclusively with what was to take place during the Days of Consecration. As such, they appear in the midst of the directive to build the Mishkan.</fn>  For further discussion, see <a href="Relationship Between Vayikra 1-5 and 6-7" data-aht="page">Relationship Between Vayikra 1-5 and 6-7</a>.</point> |
</subopinion> | </subopinion> | ||
<subopinion>Two Authors | <subopinion>Two Authors | ||
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<point><b>Yitro's arrival (Shemot 18)</b> – <multilink><a href="IbnEzraShemotSecondCommentary18-1" data-aht="source">Ibn Ezra</a><a href="IbnEzraShemotFirstCommentary18-1" data-aht="source">Shemot First Commentary 18:1</a><a href="IbnEzraShemotSecondCommentary18-1" data-aht="source">Shemot Second Commentary 18:1</a><a href="R. Avraham ibn Ezra" data-aht="parshan">About R. Avraham ibn Ezra</a></multilink> suggests that though the story of Yitro's arrival and advice described in Shemot 18 first occurred in the second year after the construction of the Tabernacle, it is purposefully juxtaposed to the story of Amalek's attack to highlight the contrast between Yitro and Amalek. Yitro's goodness is all the more appreciated when seen on the backdrop of the evil Amalek.  See <a href="Chronology – Shemot 18" data-aht="page">Chronology – Shemot 18</a> and <a href="Yitro and Amalek" data-aht="page">Yitro & Amalek</a> for further discussion.</point> | <point><b>Yitro's arrival (Shemot 18)</b> – <multilink><a href="IbnEzraShemotSecondCommentary18-1" data-aht="source">Ibn Ezra</a><a href="IbnEzraShemotFirstCommentary18-1" data-aht="source">Shemot First Commentary 18:1</a><a href="IbnEzraShemotSecondCommentary18-1" data-aht="source">Shemot Second Commentary 18:1</a><a href="R. Avraham ibn Ezra" data-aht="parshan">About R. Avraham ibn Ezra</a></multilink> suggests that though the story of Yitro's arrival and advice described in Shemot 18 first occurred in the second year after the construction of the Tabernacle, it is purposefully juxtaposed to the story of Amalek's attack to highlight the contrast between Yitro and Amalek. Yitro's goodness is all the more appreciated when seen on the backdrop of the evil Amalek.  See <a href="Chronology – Shemot 18" data-aht="page">Chronology – Shemot 18</a> and <a href="Yitro and Amalek" data-aht="page">Yitro & Amalek</a> for further discussion.</point> | ||
<point><b>Laws of the Red Heifer (Bemidbar 19)</b> – R. Ami in <multilink><a href="BavliMoedKatan28a" data-aht="source">Bavli Moed Katan</a><a href="BavliMoedKatan28a" data-aht="source">Moed Katan 28a</a><a href="Talmud Bavli" data-aht="parshan">About the Bavli</a></multilink> asserts that the laws of the Red Heifer first appear in Bemidbar 19, rather than before the purification of the Levites in Bemidbar 8, so as to juxtapose the laws with Miriam's death (recounted in Bemibdar 20). This teaches that just as the red heifer atones for one's sins, so does the death of the righteous.</point> | <point><b>Laws of the Red Heifer (Bemidbar 19)</b> – R. Ami in <multilink><a href="BavliMoedKatan28a" data-aht="source">Bavli Moed Katan</a><a href="BavliMoedKatan28a" data-aht="source">Moed Katan 28a</a><a href="Talmud Bavli" data-aht="parshan">About the Bavli</a></multilink> asserts that the laws of the Red Heifer first appear in Bemidbar 19, rather than before the purification of the Levites in Bemidbar 8, so as to juxtapose the laws with Miriam's death (recounted in Bemibdar 20). This teaches that just as the red heifer atones for one's sins, so does the death of the righteous.</point> | ||
− | <point><b>Parashat Mishpatim</b> – <multilink> | + | <point><b>Parashat Mishpatim</b> – <multilink><a href="RashiBereshit4-1" data-aht="source">Bereshit 4:1</a><a href="R. Shelomo Yitzchaki (Rashi)" data-aht="parshan">About R. Shelomo Yitzchaki</a></multilink>he <multilink><a href="NetzivShemot21-1" data-aht="source">Netziv</a><a href="NetzivShemot21-1" data-aht="source">Shemot 21:1</a><a href="R. Naftali Tzvi Yehuda Berlin (Netziv)" data-aht="parshan">About R. Naftali Tzvi Yehuda Berlin</a></multilink>, suggests that Parashat Mishpatim was actually relayed before the Decalogue, but it  comes right after the announcement "אָבוֹא אֵלֶיךָ וּבֵרַכְתִּיךָ" (Shemot 20:20) to teach that all who abide by the judicial system (המשפטים) similarly bring blessing to the world. <multilink><a href="MekhiltaDeRabbiYishmaelShemot21-1" data-aht="source">Mekhilta DeRabbi Yishmael Shemot</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> instead suggests that is juxtaposed with the command to build the altar, to teach that one should always set up a Sanhedrin (court of law) in the Mikdash.</point> |
</opinion> | </opinion> | ||
<opinion>Defense of Avot | <opinion>Defense of Avot |
Version as of 11:02, 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 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 different stories which share similar themes, laws which are related, 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.64
"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
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.