Chronological and Thematic Order/2

Chronological and Thematic Order

Exegetical Approaches

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Technical Displacement of Secondary Points

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").

Introductions and Epilogues: "להשלים את הענין"

A subordinate component of a story might be moved from its proper chronological place so as to complete the central narrative. It can take the form of a prelude before the main story or an epilogue at the end.

Introduction

An event which occurred earlier is displaced to serve as an introduction and provide necessary background to a later story.

Birth of Kayin and Hevel (Bereshit 4:1) – According to Rashi, the birth of Kayin and Hevel took place already in the Garden of Eden, before the expulsion. It is mentioned afterwards, in Chapter 4, only because it is necessary to understand the continuation of the Kayin and Hevel story.

Sarah conceives (Bereshit 21:1) – According to several commentators,¹ Sarah had conceived before or in the middle of the story of Avimelekh described in Bereshit 20.  The fact is recorded here, though, so as to introduce the story of Yitzchak's birth and weaning.

Marriage of Amram and Yocheved (Shemot 2:1) – R"Y Bekhor B Shor maintains that Amram and Yocheved had married before the decree of Paroh discussed in Shemot 1. Their marriage is mentioned later so as to properly open the story of Moshe's birth and its aftermath.

Pesach (Bemidbar 9:1) – AbarbanelBemidbar 9About R. Yitzchak Abarbanel suggests that the story of the impure who could not participate in the Pesach of the first year is mentioned in the beginning of Bemidbar 9, not because it occurred there, but only to serve as a prelude to the main story of the unit, Pesach Sheni. Without the background of the events of the first month, the request of the impure would not make sense to the reader.

Shemuel's death (Shemuel II 28:1) – The death of Shemuel is mentioned in the beginning of the story of the Ba'alat Ha'Ov even though it occurred back in Shemuel I 25 as it provides important background to understand the story's continuation and revival of the prophet.

Epilogue

A component of a story which is only to occur later is moved earlier to provide closure to the main unit.

Death notices – The deaths of the various characters in Sefer Bereshit are recorded already when they fade from the scene,² rather then in the middle of later narratives when they chronologically occurred.³  The achronology is motivated by a desire to provide closure to each protagonist's individual story.⁴

The manna (Shemot 16:32-35) – Shemot 16 tells the story of the manna's initial arrival in the first year in the Wilderness, but it also mentions its later preservation near the Ark⁵ and its being eaten throughout the forty years of wandering. Despite the fact that these added details occur only later, they are placed here to close the unit.⁶  [For a spectrum of opinions regarding the specific timing of the events mentioned in the epilogue, see Epilogue to the Manna Story.]

Recording the battle of Amalek (Shemot 17:14) – After the battle of Amalek, Hashem tells Moshe to record the event for posterity in "the book" and to speak to Yehoshua about wiping out Amalek. Ibn EzraShemot Short Commentary 17:14About R. Avraham ibn Ezra
posits that this was first commanded in the fortieth year (by which point it was known that Yehoshua alone was to head the conquest and the "book," the Sefer Torah, was extant).⁷  In order to finish the story, however, the command is recorded here.

Yitro's departure (Shemot 18:27) – ShadalBereshit 11:32Bemidbar 8:7Bemidbar 20:1About R. Shemuel David Luzzatto⁸ posits that the story of Yitro's arrival, advice, and its implementation all occurred where found, in Shemot 18 before the Revelation at Sinai, but that his departure took place only later. Though Yitro first left in the second year, the fact is recorded already in Shemot to "complete the story". [See Chronology – Shemot 18 for elaboration and for those who maintain that other parts of the story, too, might only be mentioned here to "finish the narrative".]

Incense altar  (Shemot 30:1-10) – It is possible that the directive to build the Mishkan preceded the Sin of the Golden Calf, but that the Incense Altar was commanded only in its aftermath.⁹  If so, its proper placement should be after the sin in Shemot 34, but it is mentioned earlier to close the unit on the vessels of the Mishkan.¹⁰

Erecting the Tabernacle (Shemot 40) – According to those who maintain that the Days of Consecration of the Mishkan (described in Vayikra 8-9) began on the 23rd of Adar, the description of the erection of the Mishkan on the first of Nissan (described in Shemot 40) is out of place. They might suggests that it is mentioned here only to serve as an epilogue to the unit of chapters discussing the building of the Mishkan.

Clouds on the Mishkan (Shemot 40:36-38) – After discussing the erection of the Tabernacle in Shemot 40, the final verses of the chapter speak of the role to be played by the cloud as an indicator of when to travel, pointing out that this was a constant throughout their journeys in the Wilderness . Though this refers to what is to occur in the future, it is mentioned here as a conclusion to the discussion of the Cloud of Glory which descended on the Mishkan when it was constructed.

Conquest of Canaanite cities (Bemidbar 21:3) – RambanBemidbar 21:1About R. Moshe b. Nachman suggests that the conquest of the Canaanite cities mentioned here occurred first in Shofetim 1:16-17.  It is mentioned already here, though, to complete the story, telling the reader how the nation's vow was fulfilled..

Summary

An episode which occurred and was explicitly mentioned earlier in Tanakh is repeated in order to serve as a summary to a unit.

Headings

An event which is soon to be discussed in the text is mentioned already in the heading of the unit, letting the reader know what is to come.  This might take the form of a "כלל ופרט", a general formulation followed by details.

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 placing 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.

Bemidbar 1-6 – Though the opening census or Sefer Bemidbar is dated to the second month, and really occurs in between the events of Chapters 9 and 10, placing such an extensive list of numbers there would break up the main narrative of the book. As such, the Torah might have preferred to incorporate the non-narrative material of Chapters 1-6 as a prologue to the book where it would not interrupt the stories of the Wilderness  journey.

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.

Marriage to Keturah (Bereshit 25:1-6) – According to ShadalBereshit 11:32Shemot 18:1Bemidbar 8:7Bemidbar 20:1About R. Shemuel David Luzzatto, Avraham's marriage to Keturah occurred before Sarah's death and not where it is found. Since the story is tangential to the main narrative which focuses on the formation of the Nation of Israel, it is put as an appendix to the Avraham stories rather than in its proper chronological place. [For elaboration and dissenting opinions, see Avraham's Many Wives]

Genealogy lists (Bereshit 25, 36) – The genealogies of Yishmael and Esav are listed as appendices to the Avraham and Yitzchak stories respectively.¹¹  Even though some of their descendants were likely born during the lives of their grandparents,¹² the list is mentioned only at the end of the entire cycle of stories so as not to interrupt the main narrative which focuses on the chosen rather than rejected lines.

Moshe's Blessings (Devarim 33) – Ibn EzraDevarim 31:1About R. Avraham ibn Ezra suggests that Moshe's final blessings to the nation were given over beforehand, in Devarim 31, when he went to encourage the nation and Yehoshua. Due to the unique poetic character of the speech which would be intrusive in place, they are pushed to the end of the book.

End of Sefer Shofetim – Several commentators assume that the stories of "the idol of Michah" and the "concubine of Givah" discussed in Shofetim 17-21 occurred much earlier in Sefer Shofetim. However, as they deviate from the cycle of sin, oppression, return, and salvation that marks the rest of the book, they are set apart and recorded only at the end

End of Sefer Shemuel – The composition of David's song of Shemuel I 22 and the feats of David's warriors listed in Shemuel II 23 likely occurred at various points earlier in David's career,¹³ but are grouped as appendices at the end of the book. Here, too, this might be due to the unique nature of the material (poetry) and different focus (David's men rather than David) which set them apart from the narrative of the rest of the book.

Miscellaneous

Resumptive Repetition

Thematic Arrangement

Tanakh will often prefer thematic ordering over strict chronology, juxtaposing related material even if this means not adhering to a historical timeline.  When components of two independent stories overlap in time, Tanakh will tend to focus on each story individually rather than constantly switching back and forth between the two. Thus the same overall time period might be discussed from different vantage points, with material grouped by varying protagonists, perspectives, literary genre or other factors.

Figures

Personal vs. National

Homiletical Reasons

Defense of Avot

Message for Future

¹ See RashiBereshit 21:1Shemot 31:18Bemidbar 9:1Yehoshua 8:30Yeshayahu 1:1About R. Shelomo Yitzchaki, R. Avraham SabaTzeror HaMor Bereshit 21:1About R. Avraham Saba (Tzeror HaMor), and MalbimBereshit 21:1About R. Meir Leibush Weiser. They note that this is hinted to in the text as it employs the past perfect form of "פקד". [None of these commentators offer a literray explanation for the achronology like that suggested here.]

² For examples, see the mention of the death of Noach in Bereshit 9:29, Terach in Bereshit 11:31-32, Avraham in Bereshit 25:8, and Yitzchak in Bereshit 35:29.

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⁴ See R. Saadia GaonCommentary Bereshit 6:3Commentary Bereshit 11:31About R. Saadia Gaon, Ibn EzraBereshit Second Commentary 9:29Bereshit Additional Commentary 11:32About R. Avraham ibn Ezra and RambanBereshit 11:32About R. Moshe b. Nachman.

⁵ The verse's statement, "וַיַּנִּיחֵהוּ אַהֲרֹן לִפְנֵי הָעֵדֻת לְמִשְׁמָרֶת" suggests that Aharon placed the manna near the Ark, an act which could have only occurred in the second year, after the ark was built.

⁶ See Ibn Ezra Shemot Second Commentary 12:50About R. Avraham ibn Ezraand RambanBemidbar 21:1About R. Moshe b. Nachman who both point to this as the classic example and prototype of the many cases in Torah where it appends information which happened only significantly later so as to complete a story.

⁷ Cf. Rashi who disagrees and maintains chronological order, asserting that Hashem already here hinted to Moshe that he was not to enter the land and Yehoshua was to lead after him. Alternatively, Yehoshua is mentioned due to the role he played in the present battle, and not because of his future position of leadership.

⁸ This is Shadal's first possible reading of the story.

⁹ See R"M Speigelman's article, "פרשת ויקהל (שקלים) - המשכן לאחר חטא העגל"  and the discussion in Purpose and Placement of the Incense Altar.

¹⁰ However, to highlight that it was not part of the original command, it appears after the unit's concluding verses.

¹¹ Alternatively, one may view them as prologues to the stories of Yitzchak and Yaakov's descendants.  Before moving to speak at length about the chosen line, the main focus of the text, the Torah quickly reviews what happened to the rejected line.

¹² There are descendants (such as the kings which emerged from Esav) mentioned that were only born much later as well.  These are included to complete the list.

¹³ The song is said to have been composed as praise for David's salvation from Shaul