Difference between revisions of "Chronological and Thematic Order/2"
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Technical Displacement: Minor Details | Technical Displacement: Minor Details | ||
− | <p>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"): | + | <p>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"):</p> |
<opinion name=""להשלים את הענין""> | <opinion name=""להשלים את הענין""> | ||
Preludes and Epilogues: "להשלים את הענין" | Preludes and Epilogues: "להשלים את הענין" | ||
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<p>An event which occurred earlier is displaced to serve as an introduction and/or provide necessary background to a later story.</p> | <p>An event which occurred earlier is displaced to serve as an introduction and/or provide necessary background to a later story.</p> | ||
<point><b>Birth of Kayin and Hevel (<a href="Bereshit4-1" data-aht="source">Bereshit 4:1</a>)</b> – According to Rabbi Yoḥanan bar Ḥanina in <a href="BavliSanhedrin38b" data-aht="source">Bavli Sanhedrin</a>,<fn>See also <multilink><a href="BereshitRabbah22-2" data-aht="source">Bereshit Rabbah</a><a href="BereshitRabbah22-2" data-aht="source">22:2</a><a href="Bereshit Rabbah" data-aht="parshan">About Bereshit Rabbah</a></multilink> and <multilink><a href="RashiBereshit4-1" data-aht="source">Rashi</a><a href="RashiBereshit4-1" data-aht="source">Bereshit 4:1</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>.</fn> the birth of Kayin and Hevel took place already in the Garden of Eden, before the expulsion.<fn>The past perfect form, "וְהָאָדָם יָדַע" might be an indicator of achronology.  It is not clear, though, if this grammatical form alone is motivating the suggestion of achronology.  It is possible that there are polemical motivations as well.  As Christians suggest that the sin in the Garden of Eden is what led to sexual desire, these sources might want to stress that such desire existed even beforehand.</fn> It is mentioned afterwards, in Chapter 4, only because the fact is necessary to open the Kayin and Hevel story.</point> | <point><b>Birth of Kayin and Hevel (<a href="Bereshit4-1" data-aht="source">Bereshit 4:1</a>)</b> – According to Rabbi Yoḥanan bar Ḥanina in <a href="BavliSanhedrin38b" data-aht="source">Bavli Sanhedrin</a>,<fn>See also <multilink><a href="BereshitRabbah22-2" data-aht="source">Bereshit Rabbah</a><a href="BereshitRabbah22-2" data-aht="source">22:2</a><a href="Bereshit Rabbah" data-aht="parshan">About Bereshit Rabbah</a></multilink> and <multilink><a href="RashiBereshit4-1" data-aht="source">Rashi</a><a href="RashiBereshit4-1" data-aht="source">Bereshit 4:1</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>.</fn> the birth of Kayin and Hevel took place already in the Garden of Eden, before the expulsion.<fn>The past perfect form, "וְהָאָדָם יָדַע" might be an indicator of achronology.  It is not clear, though, if this grammatical form alone is motivating the suggestion of achronology.  It is possible that there are polemical motivations as well.  As Christians suggest that the sin in the Garden of Eden is what led to sexual desire, these sources might want to stress that such desire existed even beforehand.</fn> It is mentioned afterwards, in Chapter 4, only because the fact is necessary to open the Kayin and Hevel story.</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>, <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 really belongs 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 <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 here, though, to introduce the Avraham narrative and the completion of his journey.<fn>One could have alternatively suggested that the achronology stems from a desire to place all the events relating to Terach together, and all those relating to Avraham together. [See R. Saadia.]</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>, <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 really belongs 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 <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 here, though, to introduce the Avraham narrative and the completion of his journey to Canaan.<fn>One could have alternatively suggested that the achronology stems from a desire to place all the events relating to Terach together, and all those relating to Avraham together. [See R. Saadia.]</fn>  For further discussion, see <a href="Avraham's Aliyah" data-aht="page">Avraham's Aliyah</a>.</point> |
<point><b>Sarah conceives (<a href="Bereshit21-1" data-aht="source">Bereshit 21:1</a>)</b> – According to several commentators,<fn>See, for example, <multilink><a href="RashiBereshit21-1" data-aht="source">Rashi</a><a href="RashiBereshit21-1" data-aht="source">Bereshit 21:1</a><a href="RashiShemot31-18" data-aht="source">Shemot 31:18</a><a href="RashiBemidbar9-1" data-aht="source">Bemidbar 9:1</a><a href="RashiYehoshua8-30" data-aht="source">Yehoshua 8:30</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>, <multilink><a href="TzerorHaMorBereshit21-1" data-aht="source">R. Avraham Saba</a><a href="TzerorHaMorBereshit21-1" data-aht="source">Tzeror HaMor Bereshit 21:1</a><a href="R. Avraham Saba (Tzeror HaMor)" data-aht="parshan">About R. Avraham Saba (Tzeror HaMor)</a></multilink>, and <multilink><a href="MalbimBereshit21-1" data-aht="source">Malbim</a><a href="MalbimBereshit21-1" data-aht="source">Bereshit 21:1</a><a href="R. Meir Leibush Weiser (Malbim)" data-aht="parshan">About R. Meir Leibush Weiser</a></multilink>. They note that this is hinted to in the text which employs the past perfect form "וַה' <b>פָּקַד</b> אֶת שָׂרָה" rather than the form "ויפקוד ה'".  [None of these commentators, however, offer a literary explanation for the achronology like that suggested here.]</fn> Sarah had conceived before or in the middle of the story of Avimelekh described in Bereshit 20.<fn>These sources suggest that Sarah had conceived enough before the incident with Avimelekh that, when Yitzchak was born, no one could mistake Avimelekh for the father.</fn>  The fact is recorded here, though, so as to introduce the story of Yitzchak's birth and weaning.</point> | <point><b>Sarah conceives (<a href="Bereshit21-1" data-aht="source">Bereshit 21:1</a>)</b> – According to several commentators,<fn>See, for example, <multilink><a href="RashiBereshit21-1" data-aht="source">Rashi</a><a href="RashiBereshit21-1" data-aht="source">Bereshit 21:1</a><a href="RashiShemot31-18" data-aht="source">Shemot 31:18</a><a href="RashiBemidbar9-1" data-aht="source">Bemidbar 9:1</a><a href="RashiYehoshua8-30" data-aht="source">Yehoshua 8:30</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>, <multilink><a href="TzerorHaMorBereshit21-1" data-aht="source">R. Avraham Saba</a><a href="TzerorHaMorBereshit21-1" data-aht="source">Tzeror HaMor Bereshit 21:1</a><a href="R. Avraham Saba (Tzeror HaMor)" data-aht="parshan">About R. Avraham Saba (Tzeror HaMor)</a></multilink>, and <multilink><a href="MalbimBereshit21-1" data-aht="source">Malbim</a><a href="MalbimBereshit21-1" data-aht="source">Bereshit 21:1</a><a href="R. Meir Leibush Weiser (Malbim)" data-aht="parshan">About R. Meir Leibush Weiser</a></multilink>. They note that this is hinted to in the text which employs the past perfect form "וַה' <b>פָּקַד</b> אֶת שָׂרָה" rather than the form "ויפקוד ה'".  [None of these commentators, however, offer a literary explanation for the achronology like that suggested here.]</fn> Sarah had conceived before or in the middle of the story of Avimelekh described in Bereshit 20.<fn>These sources suggest that Sarah had conceived enough before the incident with Avimelekh that, when Yitzchak was born, no one could mistake Avimelekh for the father.</fn>  The fact is recorded here, though, so as to introduce the story of Yitzchak's birth and weaning.</point> | ||
<point><b>Marriage of Amram and Yocheved (<a href="Shemot2-1-2" data-aht="source">Shemot 2:1</a>)</b> – <multilink><a href="RYosefBekhorShorShemot2-1" data-aht="source">R"Y Bekhor Shor</a><a href="RYosefBekhorShorShemot2-1" data-aht="source">Shemot 2:1</a><a href="R. Yosef Bekhor Shor" data-aht="parshan">About R. Yosef Bekhor Shor</a></multilink> maintains that Amram and Yocheved had married before the decree of Paroh discussed in Shemot 1.<fn>Since Shemot 2 speaks only about the attempt to hide Moshe, it seems likely that Aharon and Miriam were born before the decree.</fn> Their marriage is mentioned later so as to properly open the story of Moshe's birth and its aftermath.</point> | <point><b>Marriage of Amram and Yocheved (<a href="Shemot2-1-2" data-aht="source">Shemot 2:1</a>)</b> – <multilink><a href="RYosefBekhorShorShemot2-1" data-aht="source">R"Y Bekhor Shor</a><a href="RYosefBekhorShorShemot2-1" data-aht="source">Shemot 2:1</a><a href="R. Yosef Bekhor Shor" data-aht="parshan">About R. Yosef Bekhor Shor</a></multilink> maintains that Amram and Yocheved had married before the decree of Paroh discussed in Shemot 1.<fn>Since Shemot 2 speaks only about the attempt to hide Moshe, it seems likely that Aharon and Miriam were born before the decree.</fn> Their marriage is mentioned later so as to properly open the story of Moshe's birth and its aftermath.</point> | ||
<point><b>"וַיֹּאמֶר י״י אֶל מֹשֶׁה עוֹד נֶגַע אֶחָד אָבִיא עַל פַּרְעֹה" (<a href="Shemot11-1-2" data-aht="source">Shemot 11:1-2</a>)</b> – <multilink><a href="IbnEzraShemotSecondCommentary12-50" data-aht="source">Ibn Ezra</a><a href="IbnEzraShemotSecondCommentary12-50" data-aht="source">Shemot Second Commentary 12:50</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><fn>See also <multilink><a href="RalbagShemotBeurHaMilot11-1" data-aht="source">Ralbag</a><a href="RalbagShemotBeurHaMilot11-1" data-aht="source">Shemot Beur HaMilot 11:1</a><a href="R. Levi b. Gershom (Ralbag, Gersonides)" data-aht="parshan">About R. Levi b. Gershom</a></multilink> and <multilink><a href="OrHaChayyimShemot11-1" data-aht="source">Or HaCHayyim</a><a href="OrHaChayyimShemot11-1" data-aht="source">Shemot 11:1</a><a href="R. Chayyim b. Atar (Or HaChayyim)" data-aht="parshan">About R. Chayyim b. Atar</a></multilink>.</fn> suggests that this statement refers to Hashem's<i> earlier</i> informing of Moshe of the Plague of Firstborns (when en route from Midyan in <a href="Shemot4-20-26" data-aht="source">Shemot 4:23</a>).<fn>According to him, the verse should be read as if written, "And Hashem <i>had</i> said".  See <multilink><a href="RalbagShemotBeurHaMilot11-1" data-aht="source">Ralbag</a><a href="RalbagShemotBeurHaMilot11-1" data-aht="source">Shemot Beur HaMilot 11:1</a><a href="R. Levi b. Gershom (Ralbag, Gersonides)" data-aht="parshan">About R. Levi b. Gershom</a></multilink> who explains the motivation for positing achronology here; if the verse occurred where written this would mean that Moshe received prophecy while standing before and conversing with Paroh in his (idolatry-filled) palace.</fn>  It is repeated here to introduce Moshe's statement to Paroh "<b>כֹּה אָמַר י״י</b> כַּחֲצֹת הַלַּיְלָה אֲנִי יוֹצֵא בְּתוֹךְ מִצְרָיִם. וּמֵת כׇּל בְּכוֹר" to remind the reader that this plague was indeed already declared by Hashem.</point> | <point><b>"וַיֹּאמֶר י״י אֶל מֹשֶׁה עוֹד נֶגַע אֶחָד אָבִיא עַל פַּרְעֹה" (<a href="Shemot11-1-2" data-aht="source">Shemot 11:1-2</a>)</b> – <multilink><a href="IbnEzraShemotSecondCommentary12-50" data-aht="source">Ibn Ezra</a><a href="IbnEzraShemotSecondCommentary12-50" data-aht="source">Shemot Second Commentary 12:50</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><fn>See also <multilink><a href="RalbagShemotBeurHaMilot11-1" data-aht="source">Ralbag</a><a href="RalbagShemotBeurHaMilot11-1" data-aht="source">Shemot Beur HaMilot 11:1</a><a href="R. Levi b. Gershom (Ralbag, Gersonides)" data-aht="parshan">About R. Levi b. Gershom</a></multilink> and <multilink><a href="OrHaChayyimShemot11-1" data-aht="source">Or HaCHayyim</a><a href="OrHaChayyimShemot11-1" data-aht="source">Shemot 11:1</a><a href="R. Chayyim b. Atar (Or HaChayyim)" data-aht="parshan">About R. Chayyim b. Atar</a></multilink>.</fn> suggests that this statement refers to Hashem's<i> earlier</i> informing of Moshe of the Plague of Firstborns (when en route from Midyan in <a href="Shemot4-20-26" data-aht="source">Shemot 4:23</a>).<fn>According to him, the verse should be read as if written, "And Hashem <i>had</i> said".  See <multilink><a href="RalbagShemotBeurHaMilot11-1" data-aht="source">Ralbag</a><a href="RalbagShemotBeurHaMilot11-1" data-aht="source">Shemot Beur HaMilot 11:1</a><a href="R. Levi b. Gershom (Ralbag, Gersonides)" data-aht="parshan">About R. Levi b. Gershom</a></multilink> who explains the motivation for positing achronology here; if the verse occurred where written this would mean that Moshe received prophecy while standing before and conversing with Paroh in his (idolatry-filled) palace.</fn>  It is repeated here to introduce Moshe's statement to Paroh "<b>כֹּה אָמַר י״י</b> כַּחֲצֹת הַלַּיְלָה אֲנִי יוֹצֵא בְּתוֹךְ מִצְרָיִם. וּמֵת כׇּל בְּכוֹר" to remind the reader that this plague was indeed already declared by Hashem.</point> | ||
<point><b>Pesach (<a href="Bemidbar9-1-2" data-aht="source">Bemidbar 9</a>)</b> – <multilink><a href="AbarbanelBemidbar9" data-aht="source">Abarbanel</a><a href="AbarbanelBemidbar9" data-aht="source">Bemidbar 9</a><a href="R. Yitzchak Abarbanel" data-aht="parshan">About R. Yitzchak Abarbanel</a></multilink> 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.<fn>In this case the achronology is explicit in the text.  <a href="Bemidbar1-1-3" data-aht="source">Bemidbar 1</a> opens in the second month, while <a href="Bemidbar9-1-2" data-aht="source">Bemidbar 9</a> speaks of the Pesach in the first month and only afterwards returns to speak of Pesach Sheni in the second month.</fn> Without the background of the events of the first month, the request of the impure would not make sense to the reader.  For elaboration, see <a href="Chronology of Bemidbar 1 – 10" data-aht="page">Chronology of Bemidbar 1 – 10</a>.</point> | <point><b>Pesach (<a href="Bemidbar9-1-2" data-aht="source">Bemidbar 9</a>)</b> – <multilink><a href="AbarbanelBemidbar9" data-aht="source">Abarbanel</a><a href="AbarbanelBemidbar9" data-aht="source">Bemidbar 9</a><a href="R. Yitzchak Abarbanel" data-aht="parshan">About R. Yitzchak Abarbanel</a></multilink> 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.<fn>In this case the achronology is explicit in the text.  <a href="Bemidbar1-1-3" data-aht="source">Bemidbar 1</a> opens in the second month, while <a href="Bemidbar9-1-2" data-aht="source">Bemidbar 9</a> speaks of the Pesach in the first month and only afterwards returns to speak of Pesach Sheni in the second month.</fn> Without the background of the events of the first month, the request of the impure would not make sense to the reader.  For elaboration, see <a href="Chronology of Bemidbar 1 – 10" data-aht="page">Chronology of Bemidbar 1 – 10</a>.</point> | ||
− | <point><b>Ceremony on Har Eival (<a href="Yehoshua8-30-35" data-aht="source">Yehoshua 8:30-35</a>)</b> – According to R. D"Z Hoffmann, it seems that most of the ceremony took place in <a href="Yehoshua8-30-35" data-aht="source">Yehoshua 8</a>, where written, but | + | <point><b>Ceremony on Har Eival (<a href="Yehoshua8-30-35" data-aht="source">Yehoshua 8:30-35</a>)</b> – According to R. D"Z Hoffmann, it seems that most of the ceremony took place in <a href="Yehoshua8-30-35" data-aht="source">Yehoshua 8</a>, where written, but the writing on the stones (8:32), took place earlier,<fn>He assumes that this writing was a lengthy process and might have taken time to finish.</fn> right after the nation crossed the Jordan.<fn>R. Hoffmann might be motivated to suggest this slight achronology because the directive in <a href="Devarim27-1-8" data-aht="source">Devarim 27</a> mandates that the stones be set up on the day that the nation crosses the Jordan ( "בַּיּוֹם אֲשֶׁר תַּעַבְרוּ אֶת הַיַּרְדֵּן") and <a href="Yehoshua8-30-35" data-aht="source">Yehoshua 8:32</a> states that Yehoshua did as commanded.  R. Hoffmann, thus, suggests that the initial preparation of the stones (the plastering and writing) did indeed begin on the day of the crossing.</fn>  This point, though, is nonetheless included in Yehoshua 8 to complete the story,  providing the details of the preparatory stage of the ceremony.  See <a href="When Did the Ceremony on Mt. Eival Occur" data-aht="page">When Did the Ceremony on Mt. Eival Occur</a> for elaboration and other approaches regarding the timing of the ceremony.</point> |
<point><b>Shemuel's death (<a href="ShemuelI28-3-7" data-aht="source">Shemuel I 28:3</a>)</b> – The death of Shemuel is repeated in the beginning of the story of the Ba'alat Ha'Ov even though it occurred back in <a href="ShemuelI25-1-2" data-aht="source">Shemuel I 25</a>,<fn>In contrast to most of the other examples brought, in this case the displaced event has already been explicitly mentioned earlier in the text and is repeated here (rather than first being mentioned here).  As such, one might think of this as a "flashback".</fn> as it provides important background to understand the main story about the revival of the prophet.<fn>The past perfect form, " וַיָּמׇת שְׁמוּאֵל" might hint to the reader that the event occurred previously.</fn></point> | <point><b>Shemuel's death (<a href="ShemuelI28-3-7" data-aht="source">Shemuel I 28:3</a>)</b> – The death of Shemuel is repeated in the beginning of the story of the Ba'alat Ha'Ov even though it occurred back in <a href="ShemuelI25-1-2" data-aht="source">Shemuel I 25</a>,<fn>In contrast to most of the other examples brought, in this case the displaced event has already been explicitly mentioned earlier in the text and is repeated here (rather than first being mentioned here).  As such, one might think of this as a "flashback".</fn> as it provides important background to understand the main story about the revival of the prophet.<fn>The past perfect form, " וַיָּמׇת שְׁמוּאֵל" might hint to the reader that the event occurred previously.</fn></point> | ||
</subopinion> | </subopinion> | ||
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<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 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>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 serve as a natural 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< 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>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. 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 all the wars together for thematic unity.</point> | <point><b>David's offensive wars (Shemuel II 8)</b> – Shemuel II 8 lists David's various wars against external enemies.  It is likely that not all the battles were consecutive and that some might have occurred at other points in David's reign. For example the battle against Aram Tzova described in <a href="ShemuelII8-3-5" data-aht="source">Shemuel II 8:3-5</a> might be identical to that mentioned in <a href="ShemuelII10-6-19" data-aht="source">Shemuel II 10:6-19</a>. Tanakh nonetheless groups all the wars 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> | + | <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> Yeshayahu 6 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 relayed first, it is grouped with the 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" |
Version as of 14:29, 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.