Chronology of Bemidbar 1 – 10/2

Chronology of Bemidbar 1 – 10

Exegetical Approaches

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Overview

As in most cases of questionable dating, in Bemidbar too, commentators struggle to determine the true order of events and whether they match the order in which they are recorded. Abarbanel attempts to maintain chronology, suggesting that events in the book which appear to have happened earlier really occurred later.  He, thus, downplays the scope of the dated headings of Chapters 7 and 9, claiming that despite the fact that each references the first month, the main focus of each chapter is really events of the second month.  A second position does the opposite, suggesting that the first chapter actually serves to summarize a several month long process which began in the first year, despite its heading speaking only of the second month.

Other commentators read the dated verses according to their simple sense, leading to the conclusion that the chapters are indeed not in chronological order.  Ramban suggests that certain later events are recorded earlier because they are not part of the book's main core and instead serve as an epilogue to the Books of Shemot and Vayikra.  Rashi and Seforno, instead, suggest that earlier events are pushed off and recorded only later so as to present the nation in a more positive light.

In Chronological Order

Despite first impressions, Bemidbar 1–10 maintains a basic chronological order.  This approach subdivides regarding which chapters are not as they seem:

Chapters 7–9 Occurred Later

Though Bemidbar 7 and 9 make passing references to the first month, their main focus is on events which took place in the second month.  Thus, the entire unit of Bemidbar 1–10 recounts events of the second month, and there is no achronology.

Sources:AbarbanelBemidbar 7:1Bemidbar 9:1About R. Yitzchak Abarbanel

When did Chapters 1–4 happen? According to Abarbanel, the censuses and appointment of the Levites described in Bemidbar 1–4 all occurred in the second month, as the simple reading of the verses would imply.

Bemidbar 7:1 – "וַיְהִי בְּיוֹם כַּלּוֹת מֹשֶׁה לְהָקִים אֶת הַמִּשְׁכָּן וַיִּמְשַׁח אֹתוֹ" – According to Abarbanel, the time marker, "וַיְהִי בְּיוֹם כַּלּוֹת מֹשֶׁה לְהָקִים אֶת הַמִּשְׁכָּן", applies only to the anointment of the vessels, not to the gifts of the princes described thereafter. He asserts that Moshe began anointing the vessels after erecting the Mishkan in the first month, but this was an extended process that lasted several weeks.

Dedication of the altar – As the princes brought their sacrifices only after the vessels were anointed, the dedication of the altar could first take place only in the second month. As such, with the exception of the first verse, all the events of Chapter 7 really occurred in the second month, after the censuses of Chapters 1–4.

Relationship between מילואים in Vayikra 8 and חנוכת המזבח in Bemidbar 7 – According to Abarbanel, the two events did not overlap at all, as one took place in the first month and the other in the second month.¹  The princes' sacrifices are known as "the dedication of the altar", not because the altar had not been used earlier, but rather because the princes were the first to bring sacrifices upon it as individual Israelites.

"הֵם הָעֹמְדִים עַל הַפְּקֻדִים" – Abarbanel points to the description of the princes as "those who officiated in the counting" to support his position.  In his opinion, the verse can describe the princes in this manner only because the dedication of the altar took place after the census.

Wagons for the Levites – The fact that the princes give the Levites wagons to aid them in their duties further suggests that the events of Chapter 7 occurred only after the Levites were appointed and assigned specific roles.

"וַיַּקְרִיבוּ הַנְּשִׂאִים... בְּיוֹם הִמָּשַׁח אֹתוֹ" – This verse is difficult for Abarbanel as it suggests that the anointment took only one day and that the princes brought their sacrifices on that very day.  Abarbanel thus asserts that the word "day" can refer also to an extended period of time.²

Purification of the Levites in Bemidbar 8 – According to this position, this chapter is in its proper place and took place in the second month, after the dedication of the altar.  Abarbanel distinguishes between the Levites' appointment to replace the firstborns in Chapter 3 and their actual preparation for service in Chapter 8.  The two events were distinct, but both happened in the second month within a few days of each other.

Pesach in Bemidbar 9 – Abarbanel asserts that Chapter 9 opens with Pesach in the first month only as a prelude to the main topic of the chapter which is Pesach Sheni, celebrated in the second month.³  Thus, this chapter, too, focuses on events of the second month, continuing where the previous ones left off.

Relationship Between Shemot, Vayikra, and Bemidbar – According to Abarbanel, there is chronological order between the different books, and no overlap.  Sefer Vayikra picks up where Shemot left off, describing the events of the first month of the second year.  This month focused primarily on the consecration of the priests and their responsibilities.  Then Sefer Bemidbar continues with the second month of the second year, as the focus shifts to the rest of the nation.

Chapters 1–4 Conclude an Earlier Process

Though the census in Bemidbar 1 mentions the second month, the initial chapters of Bemidbar are actually the summary of a more extended process which began already in the first year and stretched until the second month of the second year.

Sources:An approach based on U. CassutoShemot 38:25About Prof. Umberto Cassuto⁴

Census of Bemidbar 1 – Cassuto proposes that the censuses of Shemot 30 and Bemidbar 1 were both part of a single extended process.⁵  At the time of the construction of the Tabernacle, the people gave their half-shekels, personal names, and other information, but it was only in the second month of the following year that the data was analyzed and all of the necessary calculations were made.⁶  Since this part of the census provides important background for Sefer Bemidbar, it is recorded here.

Appointment of the Levites in Bemidbar 3 – According to this approach, the appointment of the Levites and their census also began during the first year.

Descendants of Aharon – This position is able to explain why Bemidbar 3:1 recounts the lineage of Aharon "on the day that Hashem spoke to Moshe at Mt. Sinai", first mentioning all four sons, and only then qualifying this statement with the fact that Nadav and Avihu died in the Sinai Wilderness.  When the census began they had been alive, but after their deaths, the text needed to update the list to match the reality of the second year.

Dedication of the Altar in Bemidbar 7 – According to this approach, the dedication of the Altar took place in the first month of the second year, immediately after the Tabernacle was erected, as per the simple reading of Bemidbar 7:1.  It is not clear how it related to the seven days of the consecration of the Mishkan and whether the two ceremonies overlapped or one followed the other.

"הֵם הָעֹמְדִים עַל הַפְּקֻדִים" – This view could maintain that the princes might have already played a role in the first part of the census which occurred prior to the dedication, and as such, can be described here as "הֵם הָעֹמְדִים עַל הַפְּקֻדִים".  While Bemidbar 1:4-5 implies that the leaders were first chosen only during the second stage of the census, it is possible that this was just a reaffirmation of a status conferred already in the first year.  Cf. the NetzivBemidbar 1:4Bemidbar 7:1About R. Naftali Tzvi Yehuda Berlin who suggests that the Bemidbar 1 is merely a Divine reaffirmation of the earlier selection of the princes by the nation which took place already in the first year.⁷

Wagons for the Levites – If the Levites were appointed already in the first year, it is understandable that the princes' wagons were immediately designated for the tasks of the Levites.

Purification of the Levites in Bemidbar 8 – According to this approach, though the Levites are appointed in the first year, their purification ceremony needed to wait until after the Tabernacle was completed, and first took place in the first month of the second year.

Pesach in Bemidbar 9 – This position would explain that Chapter 9, which speaks of observing Pesach in the second half of the first month, chronologically follows the events of Chapters 7–8, which occurred in the first half of the first month.

Relationship Between Shemot, Vayikra, and Bemidbar – There is chronological overlap between the events described in all three books, with the difference being in their focus.  Shemot focuses on the construction of the Mishkan, Vayikra on the role of the kohanim, and Bemidbar on the rest of the nation.

Not in Chronological Order

The events of Bemidbar 1–10 are not recorded in the order in which they occurred.  This approach subdivides regarding which chapters were the ones shifted out of their chronological position and why.

Later Events Recorded Earlier

The opening chapters of Sefer Bemidbar are a distinct unit to themselves, and as such, need not conform to the chronology of the core of the book and speak of events that only occurred later.  The approach subdivides regarding where it assumes the central part of Sefer Bemidbar begins and whether to view the previous chapters as an appendix to Shemot and Vayikra or as an introduction to Sefer Bemidbar:

Appendix

Bemidbar 1-8 constitute an appendix to the Books of Shemot and Vayikra, while the main focus of the book starts in Bemidbar 9 and proceeds chronologically from there.

Sources:R. Yosef Bekhor ShorBemidbar 9:1About R. Yosef Bekhor Shor, RambanBemidbar 3:1Bemidbar 3:14Bemidbar 5:2:6Bemidbar 7:1Bemidbar 8:5Bemidbar 9:1About R. Moshe b. Nachman

What unites Chapters 1-8? As opposed to the rest of the book, all of the topics discussed in Bemidbar 1-8 relate to the Mishkan, and as such come merely to complete discussions (השלמת העניין) begun in Sefer Shemot and Vayikra.

• Chapters 1-2 speak of the arrangement of the camp around the Mishkan.⁸
• Chapters 3-4 focus on the status of the Levites and their tasks as porters for the Tabernacle.
• The laws of Chapters 5-6 open with a discussion of the impure who must leave the holy camp, and then speak of the ritual procedures of the Sotah and Nazirite which take place in the Mishkan.⁹
• Chapter 7 deals with the tribal princes' gifts to the Levites and their dedication of the altar.
• Finally, the Levites' consecration is described in Chapter 8.

Why leave these for Sefer Bemidbar? Neither R"Y Bekhor Shor nor Ramban adequately explain why this epilogue is found in the beginning of Sefer Bemidbar rather than the end of Sefer Vayikra.

When did Chapters 1–4 happen? According to this position these chapters take place in the second month as a simple reading of the heading of Bemidbar 1:1 implies. Since Chapters 1-4 are not only thematically related but also reference each other, it is natural to assume that that all of the events of Chapters 2-4 occur then as well.¹⁰

When were the laws of Bemidbar 5–6 given? Ramban states that these laws were given after the erection of the Tabernacle but does not specify in which month.   It could be that they follow chronologically from chapters 1-4, or that they are placed here for thematic reasons.

Dating of Bemidbar 7: Dedication of the Altar – The dedication of the altar, occurred as dated, in the first month, "on the day that Moshe finished erecting the Tabernacle".  According to Ramban this was the eighth of the month.

Dating of Bemidbar 8:  Consecration of Levites – Ramban claims that the purification took place in the second month, soon after (or together with) the Levites' official census and appointments.¹¹

Achronology within the appendix – As seen from the points above, according to Ramban, within the eight chapters of the appendix there is no internal chronology.  The chapters move from the second month (Ch. 1-4) to the first month (Ch. 7), and then back to the second month (Ch. 8).  Ramban seems to imply that the nature of an appendix is such that it need not preserve chronological order, and that thematic order might prevail.  However, he does not provide a satisfying explanation for the current order.¹²

Wagons for the Levites – Since this position posits that the dedication of the altar (Chapter 7) took place in the first month, while the Levites' census and replacement of the firstborns (Chapter 3) took place only in the second month, it must explain how the princes knew to give the Levites wagons if they had not yet been assigned their tasks.  It could suggest that though the princes' gifts and sacrifices were brought to the Mishkan in the first month, the wagons and oxen were given to the Levites only after their appointment in the second month.¹³  Nonetheless, these verses regarding the wagons (7:5-7) are recorded as part of the account in Chapter 7 in order to complete the story of the princes' offerings.

"הֵם הָעֹמְדִים עַל הַפְּקֻדִים" – According to this position, this description is a parenthetical statement of the narrator, meant for the reader who already knows that the princes officiated in the counting, even though they had not yet done so at the time of the story.

Chronology in Torah – Ramban normally posits that the Torah is written according to chronological order. When he claims otherwise (as in this case), he provides a literary explanation for the exception.

Relationship Between Shemot, Vayikra, and Bemidbar – According to this position, while the second half of Shemot and sefer Vayikra revolve around the tabernacle and its laws, Sefer Bemidbar's focus in on the  nation and their travails in the Wilderness.

Introduction

The opening chapters of Sefer Bemidbar form an introduction to the rest of the book, and therefore veer from the chronology of the later chapters.

Which chapters comprise the introduction? This approach could take one of two possibilities:

• Chapters 1-6 – Chapters 1-4 all focus on the censuses and setup of the camp, and thus serve as a natural prelude to a book which deals with the nation's wanderings. Chapters 5-6 are simply a legal appendix to this introduction, tangentially related due to the opening law that speaks of those who must leave the camp. According to this approach the core of the book opens with Chapter 7 and continues chronologically from there.
• Chapters 1-8 – Alternatively, one could suggest that Chapters 7-8 are also part of the introduction. They finish the discussion of the roles played by both sets of leaders mentioned previously: the tribal princes and the Levites.

Dating of each of the chapters – As in the above position, this approach assumes that the time markers in the verses should be understood simply and thus concludes the following:

• Chapters 1-4 – The censuses occurred as dated, in the second month.
• Chapters 5-6 – It is unclear when the laws of these chapters were given.
• Chapter 7 and 9 – These chapters (speaking of the altar's dedication and the Pesach) both took place in the first month, as their headings imply.
• Chapter 8 – The two variations of this position would disagree regarding the dating of this chapter.  See below.

Dating the Consecration of the Levites in Chapter 8

• First month – According to the position that the core of Sefer Bemidbar begins in Chapter 7 and proceeds chronologically from there, the purification of the Levites must have also taken place in the first month.¹⁴  This, however, is difficult considering that Chapter 3 suggests that the Levites were first appointed in the second month!  As such, this approach must suggest that Hashem had previously appointed the Levites but that their official assignments and census only took place afterwards, close to the nation's travels.¹⁵
• Second month – The position that includes Chapters 7-8 in the introduction could more simply suggest that the consecration occurred after the Levites' appointment in the second month.  This, however, creates internal achronology within the introduction.¹⁶ 

Wagons to the Levites – To explain how the princes knew to give the Levites wagons if they had not yet been assigned their tasks this position could say, as above, that the Levites were chosen by Hashem beforehand.

"הֵם הָעֹמְדִים עַל הַפְּקֻדִים" – This position would explain that this is meant for the reader who already knows the role played by the princes in the census.¹⁷

Relationship Between Shemot, Vayikra, and Bemidbar – According to this position, Sefer Bemidbar revolves around the nation's travels in the Wilderness, while the previous books focused on the events at Mt. Sinai.

Earlier Events Recorded Later

The events of Chapters 7–9 are recorded out of order, after they really occurred, in order to present the nation in the best possible light.

Sources:RashiBemidbar 7:1Bemidbar 7:2Bemidbar 9:1About R. Shelomo Yitzchaki, SefornoBemidbar 9:1About R. Ovadyah Seforno

When did Chapters 1–4 happen? This position assumes that the events of these chapters occurred in the second month, as the simple reading of the verses would imply.

When were the laws of Bemidbar 5–6 given? Seforno suggests that the laws of these chapters deal with keeping the camp holy.  They were thus given in the second month together with the instructions regarding the setup of the camp.¹⁸

Dating of Chapters 7 and 9 – These chapters discussing the dedication of the altar and the Pesach are achronological and occurred as dated, in the first month.

Purpose of achronology

• To avoid denigrating the nation – Rashi only addresses the achronological placement of Chapter 9. He suggests that Hashem did not want to open the book with the story of the nation's observance of the Pesach in the first month since it was shameful that this was the only Pesach they observed throughout their 40 years in the wilderness.  This, however, is difficult since the book could have begun with Chapter 7 (the description of the princes' sacrifices in the first month) which would have both maintained chronological order and also opened the book with a positive action.¹⁹
• To praise the nation – Seforno suggests that though the description of the nation's travels in Chapter 10 really flows straight from Chapters 1–6,²⁰ Chapters 7–9 are inserted in the middle as an introduction to Chapter 10 to explain why the nation merited to enter the land immediately without war.²¹ The events described in these chapters (the dedication of the altar, purification of the Levites, Paschal sacrifice, and willingness to follow Hashem in the Wilderness) were all praiseworthy deeds which made them deserving of a miraculous conquest.²²

Purification of the Levites in Bemidbar 8 – As above, this approach can date the events of this chapter in one of two ways:

• First month – Seforno claims that this occurred in the first month.  This preserves the internal chronology within the larger unit of Chapters 7–9, but must posit that the Levites were both chosen and purified before they were officially counted to replace the firstborns.²³
• Second month – Alternatively, this approach could suggest that the purification occurred in the second month, only after the census and the Levites' official appointment.²⁴

"הֵם הָעֹמְדִים עַל הַפְּקֻדִים" – This position would say, as above, that this is a clarifying comment meant only for the reader who already knows the roles played by the princes in the census.

Wagons for the Levites – As above, this position could suggest that either the Levites were really chosen earlier and thus immediately received the princes' gifts, or that the gifts were really given to the Levites only in the second month and are merely mentioned earlier to complete the story of the princes' offerings.

Chronology in Torah – Seforno explains that sometimes the Torah will veer from the true order of events, in order to achieve a different important purpose ("לְזֶה כַּאֲשֶׁר תְּכַוֵּן תַּכְלִית מַה זוּלָתִי הַזְּמַן בַּסֵּדֶר הַמְסֻפָּר").  As opposed to Ramban above, this position does not just pit thematic order against chronological order, but also takes into account moral or homiletical messages that juxtaposition of events might convey.

¹ Other commentators who maintain that the dedication of the altar by the princes also took place in the first month need to grapple with the question of whether they overlapped with the seven days of the מילואים.  The dominant opinion in Chazal (Sifra, Sifre, Seder Olam) is that the milluim days began on the 23rd of Adar and thus concluded before the days of the altar dedication.  In contrast, others contend that the seven days of the milluim started on the 1st of Nisan and that the altar dedication days began only on the 8th (Ibn Ezra Shemot 40:2, Vayikra 9:1) or 9th (Josephus, Antiquities 3:8:4-10) of Nisan.  According to a small minority of exegetes, the two processes overlapped and both began either on the 1st of Nisan (Yefet b. Eli the Karaite) or the 23rd of Adar (Midrash from the Genizah).  For more, see Chronology of the Consecration of the Mishkan.

² As support he points to the usage of the word in Yechezkel 20:5 and  Yechezkel 38:18 where it seems to mean a time period rather than a literal day.

³ For the reader to understand what prompted the new law, it was necessary to first explain that there were people who were impure during the original festival.

⁴ The approach presented here is a possible extension of Cassuto's understanding (in his commentary on Sefer Shemot) of the duration of the census.  Cassuto did not write a commentary to Bemidbar and thus did not explicitly relate to the chronology issue of Sefer Bemidbar.

⁵ He uses this to explain how the final tallies (See Shemot 38:26 and Bemidbar 1:46) were identical.  See Censuses in the Wilderness for elaboration.

⁶ Cassuto points to documentation of other censuses in the Ancient Near East and to David's census described in Shemuel II 24:8 as evidence that these were long drawn out processes which lasted many months.

⁷ He points to Shemot 35:27 which already speaks of the princes and the gifts they brought to the Mishkan.

⁸ This is in contrast to those who view these chapters as relating to preparation for the conquest and thus view the setup of the camp as a military formation.

⁹ The two sets of laws concludes with the phrases  "זֹאת תּוֹרַת הַקְּנָאֹת" and " זֹאת תּוֹרַת הַנָּזִיר", similar to the formulation by the ritual procedures relating to sacrifices ("וְזֹאת תּוֹרַת הַמִּנְחָה" and the like).

¹⁰ Even though chapters 2-4 are not dated, since the events of these chapters are not only thematically related to Chapter 1 but also referenced by it (see Bemidbar 1:48-53 ) , it is natural to assume that they all occurred at the same time.

¹¹ As stated above, since all of Chapters 1–8 are simply an appendix, they are not trying to preserve any internal chronological order so it is not problematic that they begin in the second month, return to the first, only to revert back to the second.  Nonetheless, it would seem to have been more logical to discuss the purification right after the Levites' appointments and only then to move into the laws of Chapters 5–6.

¹² It would seem to have been more logical to discuss the purification of the Levites (Ch. 7) right after their appointment in Ch. 3-4, as this would have maintained both chronological and thematic order.  It is also not clear why the book needed to open with the census and setup of the camp rather than the altar's dedication which occurred first, nor why the laws of Sotah and Nazir needed to come where they do.

¹³ This seems to be Ramban's own opinion; see his comments to Bemidbar 8:5.

¹⁴ It is sandwiched between Chapters 7 and 9 which both take place in the first month, so if this section of the book is chronological, it too must have occurred then.

¹⁵ It is possible that assignment of tasks took place right before they were needed.  Only with the nation's travels did the Levites begin to act as porters for the Tabernacle.

¹⁶ As such, the two variations of this approach each take care of one problem while creating another: one is able to maintain internal chronology, but must deal with the consecration of the Levites occurring before their appointment while the other has no issue with the Levites, but must posit achronology.

¹⁷ This is  especially true for the second variation of this approach which views Chapter 7 as coming here only due to the previous discussion of the roles played by the tribal princes.

¹⁸ The laws include the sending away of the impure and purifying the camp from the potentially illegitimate child of a sotah.  See above for Ramban's similar explanation of the placement of these laws.

¹⁹ There are several additional difficulties with Rashi's approach:
(a)  Nowhere does the Torah explicitly state that the Children of Israel did not offer the Paschal sacrifice in subsequent years (and it is certainly possible that the Torah simply did not record every single sacrifice offered in the wilderness, unless it entailed something new).
(b)  Even if the Children of Israel did not sacrifice the Pesach in the remaining years in the wilderness, it is unclear whether this was a violation or an adherence to the Divine command.
(c)  Given that the Torah records many much more heinous sins of the nation in subsequent chapters, it is hard to imagine that recounting the offering of the Pesach of the second year in the first or ninth chapter would have such a significant impact on the portrait of the nation.

²⁰ The book opens in the first of the second month, while Chapter 10 continues with the twentieth of the month.

²¹ Seforno points out that were it not for the spies the nation was supposed to enter the land immediately and inherit it without need of military conquest.  This is consistent with his general approach that actions of the people, such as the Sin of the Spies or Golden Calf, cause deviations from Hashem's original plan.  For elaboration, see About Seforno.

²² It is somewhat difficult to see why this is so important to emphasize, given that due to their subsequent severe sins, the nation did not merit any of this.

²³ See discussion in the position above.

²⁴ This would assume that the internal order within the interloping unit of Chapters 7–9 is not based on chronology but the relative importance of each of the events discussed.