Difference between revisions of "Chronological and Thematic Order/2"
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<category name="Thematic"> | <category name="Thematic"> | ||
Thematic Arrangement: Parallel Units | Thematic Arrangement: Parallel Units | ||
− | <p>Tanakh will often prefer thematic ordering over strict chronology, juxtaposing related material even if this means not adhering to a historical timeline. In contrast to the above cases, in these instances both the displaced and | + | <p>Tanakh will often prefer thematic ordering over strict chronology, juxtaposing related material even if this means not adhering to a historical timeline. In contrast to the above cases, in these instances both the displaced and chronological components tend to be of equal import.</p> |
<opinion>Overlapping Stories | <opinion>Overlapping Stories | ||
− | <p>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, | + | <p>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, realms of life, literary genre or other factors.</p> |
<subopinion>Figures | <subopinion>Figures | ||
<p>Tanakh will often focus on one individual protagonist at a time, even if this means compromising on chronological order.</p> | <p>Tanakh will often focus on one individual protagonist at a time, even if this means compromising on chronological order.</p> | ||
− | <point><b>"לֶךְ לְךָ" (<a href="Bereshit12-1" data-aht="source">Bereshit 12:1</a>)</b> – <multilink><a href="RSaadiaGaonCommentaryBereshit11-31" data-aht="source">R. Saadia</a><a href="RSaadiaGaonCommentaryBereshit11-31" data-aht="source">Commentary Bereshit 11:31</a><a href="R. Saadia Gaon" data-aht="parshan">About R. Saadia Gaon</a></multilink>, Ibn Ezra and Radak assert that Hashem's command of "לֶךְ לְךָ" was originally given to Avraham in Ur Kasdim when he was 70,<fn>They suggest that he emigrated immediately, remained in Charan for five years, and then completed the final leg of the journey to Canaan at 75.</fn> and thus | + | <point><b>??"לֶךְ לְךָ" (<a href="Bereshit12-1" data-aht="source">Bereshit 12:1</a>)</b> – <multilink><a href="RSaadiaGaonCommentaryBereshit11-31" data-aht="source">R. Saadia</a><a href="RSaadiaGaonCommentaryBereshit11-31" data-aht="source">Commentary Bereshit 11:31</a><a href="R. Saadia Gaon" data-aht="parshan">About R. Saadia Gaon</a></multilink>, <multilink><a href="IbnEzraBereshitFirstCommentary12-1" data-aht="source">Ibn Ezra</a><a href="IbnEzraBereshitAdditionalCommentary11-32" data-aht="source">Bereshit Second Commentary 11:32</a><a href="IbnEzraBereshitFirstCommentary12-1" data-aht="source">Bereshit First Commentary 12:1</a><a href="R. Avraham ibn Ezra" data-aht="parshan">About R. Avraham ibn Ezra</a></multilink> and <multilink><a href="RadakBereshit12-1" data-aht="source">Radak</a><a href="RadakBereshit12-1" data-aht="source">Bereshit 12:1</a><a href="R. David Kimchi (Radak)" data-aht="parshan">About R. David Kimchi</a></multilink> assert that Hashem's command of "לֶךְ לְךָ" was originally given to Avraham in Ur Kasdim when he was 70,<fn>They suggest that he emigrated immediately, remained in Charan for five years, and then completed the final leg of the journey to Canaan at 75.</fn> and thus is identical the description of Terach and his family leaving to Charan in <a href="Bereshit11-31-32" data-aht="source">Bereshit 11:31</a>.<fn>The fixing of Avraham's departure from Ur Kasdim specifically at age 70 is motivated by a desire to solve the discrepancy between the accounts of the length of the Egyptian Exile in <a href="Bereshit15-3-20" 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). These sources maintain that the 430 year period is dated from Avraham's personal exile, while the 400 years is dated from the birth of Yitzchak. If so, Avraham must have been 70 when he left Ur. For elaboration, see Duration of the Egyptian Exile.</fn> It is mentioned out of order so as to group the stories of Terach together and those of Avraham together.<fn>When opening the Avraham narrative, the text backtracks to the first significant event relating to him</fn>  For further discussion, see <a href="Avraham's Aliyah" data-aht="page">Avraham's Aliyah</a>.</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>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> | + | <point><b>The Nation and elders at 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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</opinion> | </opinion> | ||
<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. This might be motivated by a desire to group together texts which share similar themes, | + | <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 texts which share similar themes, laws which are relevant to the same time period, or content written by the same author.</p> |
− | <subopinion> | + | <subopinion>Thematically similar units |
− | <p>At times, closely related events | + | <p>At times, closely related events might be grouped together, even if this creates achronology.<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>Blessings and curses (Vayikra 26)</b> – Ibn Ezra maintains that the blessings and curses of Vayikra 26 were originally part of the covenant of Shemot 24 and relayed then.<fn>Alongside the Revelation at Sinai, Hashem made a covenant with blessings and curses on all the laws that were commanded until that point.</fn>  He suggests that they were, nonetheless, written only at the end of Sefer Vayikra to group | + | <point><b>Blessings and curses (Vayikra 26)</b> – Ibn Ezra maintains that the blessings and curses of Vayikra 26 were originally part of the covenant of Shemot 24 and relayed then.<fn>Alongside the Revelation at Sinai, Hashem made a covenant with blessings and curses on all the laws that were commanded until that point.</fn>  He suggests that they were, nonetheless, written only at the end of Sefer Vayikra so as to group together "תנאי הארץ", the various warnings and conditions for living in the Land of Israel.<fn>Vayikra 26 sets expulsion as the punishment for transgressing the laws of Shemittah, while earlier chapters warned that those who violate sexual prohibition will be similarly "spewed forth" from the land.  [However, the fact that many other laws are sandwiched between those of sexual prohibitions and Shemittah, none of  which are explicitly punished by exile, significantly weakens Ibn Ezra's argument.]</fn> [The blessings/curses, thus, also segue into Sefer Bemidbar which opens with the intended entry into the Land.] See <a href="Blessings and Curses – Over Which Commandments" data-aht="page">Blessings and Curses – Over Which Commandments</a> for more.<fn>See the opinion of Rashbam there who also maintains that the blessings and curses are not recorded in their chronological place, but does not explain why.</fn></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 | + | <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< Ibn Ezra claims, the firstborns 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. | + | <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>Yeshayahu' initiation(Yeshayahu 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 | + | <point><b>Yeshayahu' initiation (Yeshayahu 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.<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> Chapters 1-5 describe the nation's sins, while Chapter 6 through 12 focus on their punishment. Even though Chapter 6 might have been received first, it is grouped with other prophecies of punishment.<fn>A second factor motivating the book's ordering might have been its future audience. 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> 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" | ||
<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 | + | <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 the Parashot of Tzav and Vayikra share a 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 |
Version as of 13:08, 28 November 2019
Chronological and Thematic Order
Exegetical Approaches
Technical Displacement: Minor Details
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 often takes the form of "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. In contrast to the above cases, in these instances both the displaced and chronological components tend to be of equal import.
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, realms of life, 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 texts which share similar themes, laws which are relevant to the same time period, or content written by the same author.
Thematically similar units
At times, closely related events might be grouped together, even if this creates achronology.69
"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 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.