Difference between revisions of "Chronological and Thematic Order/2"
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<point><b>Genealogy lists (Bereshit 25, 36)</b> – The genealogies of Yishmael and Esav are listed as appendices to the Avraham and Yitzchak stories respectively.<fn>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.</fn>  Even though some of their descendants were likely born during the lives of their grandparents,<fn>There are also descendants (such as the kings which emerged from Esav) mentioned that were only born much later.  These are included to complete the list.</fn> 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.</point> | <point><b>Genealogy lists (Bereshit 25, 36)</b> – The genealogies of Yishmael and Esav are listed as appendices to the Avraham and Yitzchak stories respectively.<fn>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.</fn>  Even though some of their descendants were likely born during the lives of their grandparents,<fn>There are also descendants (such as the kings which emerged from Esav) mentioned that were only born much later.  These are included to complete the list.</fn> 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.</point> | ||
<point><b>Laws of the Red Heifer (Bemidbar 19)</b> – <multilink><a href="ShadalBemidbar8-7" data-aht="source">Shadal</a><a href="ShadalBemidbar8-7" data-aht="source">Bemidbar 8:7</a><a href="ShadalBemidbar20-1" data-aht="source">Bemidbar 20:1</a><a href="R. Shemuel David Luzzatto (Shadal)" data-aht="parshan">About R. Shemuel David Luzzatto</a></multilink> suggests that the laws of the red heifer were really given at some point before the purification of the Levites described in Bemidbar 8,<fn>His suggestion is based on logical conjecture; if the Levites underwent a process of purification, it would make sense that the laws of purification from the dead would have been taught beforehand.</fn> but they first appear in Bemidbar 19 as an appendix to the stories of the second year so as not interrupt the earlier storyline.</point> | <point><b>Laws of the Red Heifer (Bemidbar 19)</b> – <multilink><a href="ShadalBemidbar8-7" data-aht="source">Shadal</a><a href="ShadalBemidbar8-7" data-aht="source">Bemidbar 8:7</a><a href="ShadalBemidbar20-1" data-aht="source">Bemidbar 20:1</a><a href="R. Shemuel David Luzzatto (Shadal)" data-aht="parshan">About R. Shemuel David Luzzatto</a></multilink> suggests that the laws of the red heifer were really given at some point before the purification of the Levites described in Bemidbar 8,<fn>His suggestion is based on logical conjecture; if the Levites underwent a process of purification, it would make sense that the laws of purification from the dead would have been taught beforehand.</fn> but they first appear in Bemidbar 19 as an appendix to the stories of the second year so as not interrupt the earlier storyline.</point> | ||
− | <point><b>Moshe's | + | <point><b>Moshe's blessings (Devarim 33)</b> – <multilink><a href="IbnEzraDevarim31-1" data-aht="source">Ibn Ezra</a><a href="IbnEzraDevarim31-1" data-aht="source">Devarim 31:1</a><a href="R. Avraham ibn Ezra" data-aht="parshan">About R. Avraham ibn Ezra</a></multilink> 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.<fn>It is not clear, though, what in the text is troubling him that leads him to say this.</fn> Due to the unique poetic character of the speech which would be intrusive in place, they are pushed to the end of the book.</point> |
<point><b>End of Sefer Shofetim</b> – Several commentators<fn>See <multilink><a href="SederOlamRabbah12" data-aht="source">Seder Olam Rabbah</a><a href="SederOlamRabbah12" data-aht="source">12</a><a href="Seder Olam Rabbah" data-aht="parshan">About Seder Olam Rabbah</a></multilink>, <multilink><a href="RashiShofetim17-1" data-aht="source">Rashi</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="RalbagShofetim17-1" data-aht="source">Ralbag</a><a href="RalbagShofetim17-1" data-aht="source">Shofetim 17:1</a><a href="R. Levi b. Gershom (Ralbag, Gersonides)" data-aht="parshan">About R. Levi b. Gershom</a></multilink>.</fn> 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.<fn>This, in part, is motivated by the fact that Pinechas, the grandson of Aharon, appears in the story of the Concubine of Givah.  If the story is told in its chronological place, this would make him hundreds of years old! Rashi adds that regarding the idol of Michah the verse states that it was "In Shiloh all the days" suggesting that it existed from the very beginning of the Shiloh period.</fn> 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.</point> | <point><b>End of Sefer Shofetim</b> – Several commentators<fn>See <multilink><a href="SederOlamRabbah12" data-aht="source">Seder Olam Rabbah</a><a href="SederOlamRabbah12" data-aht="source">12</a><a href="Seder Olam Rabbah" data-aht="parshan">About Seder Olam Rabbah</a></multilink>, <multilink><a href="RashiShofetim17-1" data-aht="source">Rashi</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="RalbagShofetim17-1" data-aht="source">Ralbag</a><a href="RalbagShofetim17-1" data-aht="source">Shofetim 17:1</a><a href="R. Levi b. Gershom (Ralbag, Gersonides)" data-aht="parshan">About R. Levi b. Gershom</a></multilink>.</fn> 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.<fn>This, in part, is motivated by the fact that Pinechas, the grandson of Aharon, appears in the story of the Concubine of Givah.  If the story is told in its chronological place, this would make him hundreds of years old! Rashi adds that regarding the idol of Michah the verse states that it was "In Shiloh all the days" suggesting that it existed from the very beginning of the Shiloh period.</fn> 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.</point> | ||
<point><b>End of Sefer Shemuel</b> – 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,<fn>The song is said to have been composed as praise for David's salvation from Shaul (suggesting that it was composed either during Shaul's lifetme or soon after his death) and the warrior list includes people who are no longer alive at the end of the book.</fn> 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 / list) and different focus (David's men rather than David) which set them apart from the narrative of the rest of the book.</point> | <point><b>End of Sefer Shemuel</b> – 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,<fn>The song is said to have been composed as praise for David's salvation from Shaul (suggesting that it was composed either during Shaul's lifetme or soon after his death) and the warrior list includes people who are no longer alive at the end of the book.</fn> 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 / list) and different focus (David's men rather than David) which set them apart from the narrative of the rest of the book.</point> | ||
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<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 overlaps with 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 Bereshit 15:13 (400 years) and Shemot 12:40-41 (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>"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 overlaps with 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 Bereshit 15:13 (400 years) and Shemot 12:40-41 (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 | + | <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 tov and R"Y Bekhor Shor.  Rashi is 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. Netziv 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>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 tov and R"Y Bekhor Shor.  Rashi is 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. Netziv 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 | + | <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>The Shofetim</b> – The book of Shofetim presents the tenures of each judge as being consecutive, yet, due to the dating given in <a href="Shofetim11-26" data-aht="source">Shofetim 11:26</a>, there is reason to suggest that they actually overlapped<fn>In <a href="Shofetim11-26" data-aht="source">Shofetim 11:26</a>, Yiftach asserts that 300 years passed from the conquest of the lands of Sichon until his own time period. However, if one calculates all the years of oppression and quiet in Sefer Shofetim plus the years of the Conquest and division of the land, one reaches more than the 300 years allotted. [There were 8 years of oppression by Kushan and 40 years of quiet under Otniel, 18 years of servitude to Eglon and 80 of quiet under Ehud, 20 years of oppession by Canaan and 40 years under Devorah, 7 years of trouble by Midyan and 40 of quiet under Gidon, 3 years in which Avimelekh reigned, 23 years of Tola, 22 years of Yair and 18 years of oppression by Ammon before Yiftach. This alone amounts to 321 years and does not include the years of the Conquest and Inheritance.]</fn> and that parts of the book are achronological.<fn>See Prof. Elitzur's comments to Shofetim 11:26 in Da'at MIkra, Sefer Shofetim (Jerusalem, 1976): 127. Cf. <multilink><a href="SederOlamRabbah12" data-aht="source">Seder Olam Rabbah</a><a href="SederOlamRabbah12" data-aht="source">12</a><a href="Seder Olam Rabbah" data-aht="parshan">About Seder Olam Rabbah</a></multilink> and <multilink><a href="RashiShofetim11-26" data-aht="source">Rashi</a><a href="RashiShofetim11-26" data-aht="source">Shofetim 11:26</a><a href="R. Shelomo Yitzchaki (Rashi)" data-aht="parshan">About R. Shelomo Yitzchaki</a></multilink>, though, who maintain that the judges were in fact consecutive, and that some of the years of oppression overlapped with the years that the judges were said to rule, allowing for a shorter time period. This is difficult, though, because the text employs the language of "and there was quiet for "x" amount of years". Quiet implies that the nation was not oppressed at the time.</fn>  Here, too, Tanakh prefers thematic order, opting to tell the story of each judge individually.</point> | <point><b>The Shofetim</b> – The book of Shofetim presents the tenures of each judge as being consecutive, yet, due to the dating given in <a href="Shofetim11-26" data-aht="source">Shofetim 11:26</a>, there is reason to suggest that they actually overlapped<fn>In <a href="Shofetim11-26" data-aht="source">Shofetim 11:26</a>, Yiftach asserts that 300 years passed from the conquest of the lands of Sichon until his own time period. However, if one calculates all the years of oppression and quiet in Sefer Shofetim plus the years of the Conquest and division of the land, one reaches more than the 300 years allotted. [There were 8 years of oppression by Kushan and 40 years of quiet under Otniel, 18 years of servitude to Eglon and 80 of quiet under Ehud, 20 years of oppession by Canaan and 40 years under Devorah, 7 years of trouble by Midyan and 40 of quiet under Gidon, 3 years in which Avimelekh reigned, 23 years of Tola, 22 years of Yair and 18 years of oppression by Ammon before Yiftach. This alone amounts to 321 years and does not include the years of the Conquest and Inheritance.]</fn> and that parts of the book are achronological.<fn>See Prof. Elitzur's comments to Shofetim 11:26 in Da'at MIkra, Sefer Shofetim (Jerusalem, 1976): 127. Cf. <multilink><a href="SederOlamRabbah12" data-aht="source">Seder Olam Rabbah</a><a href="SederOlamRabbah12" data-aht="source">12</a><a href="Seder Olam Rabbah" data-aht="parshan">About Seder Olam Rabbah</a></multilink> and <multilink><a href="RashiShofetim11-26" data-aht="source">Rashi</a><a href="RashiShofetim11-26" data-aht="source">Shofetim 11:26</a><a href="R. Shelomo Yitzchaki (Rashi)" data-aht="parshan">About R. Shelomo Yitzchaki</a></multilink>, though, who maintain that the judges were in fact consecutive, and that some of the years of oppression overlapped with the years that the judges were said to rule, allowing for a shorter time period. This is difficult, though, because the text employs the language of "and there was quiet for "x" amount of years". Quiet implies that the nation was not oppressed at the time.</fn>  Here, too, Tanakh prefers thematic order, opting to tell the story of each judge individually.</point> | ||
<point><b>Shaul and David</b> – Shemuel I 30 and 31 appear to occur at the same time. David returns to Ziklag and fights the Amalekites while Shaul and the Israelite army are being defeated by the Philistines on the Mountains of Gilboa.<fn>The chapters allude to the fact that chronologically Chapter 31 directly follows Chapter 29, by opening Chapter 31 with a resumptive repetition, " וּפְלִשְׁתִּים נִלְחָמִים בְּיִשְׂרָאֵל", letting the reader know that the story is resuming from where it left off earlier. As Rashi says, "כאדם האומר נחזור לענין ראשון".</fn> As Tanakh cannot describe both events at once, and prefers not to interweave the various events of each story line by line, it focuses on one protagonist at a time.</point> | <point><b>Shaul and David</b> – Shemuel I 30 and 31 appear to occur at the same time. David returns to Ziklag and fights the Amalekites while Shaul and the Israelite army are being defeated by the Philistines on the Mountains of Gilboa.<fn>The chapters allude to the fact that chronologically Chapter 31 directly follows Chapter 29, by opening Chapter 31 with a resumptive repetition, " וּפְלִשְׁתִּים נִלְחָמִים בְּיִשְׂרָאֵל", letting the reader know that the story is resuming from where it left off earlier. As Rashi says, "כאדם האומר נחזור לענין ראשון".</fn> As Tanakh cannot describe both events at once, and prefers not to interweave the various events of each story line by line, it focuses on one protagonist at a time.</point> |
Version as of 06:44, 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.
Related Topics
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.