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Version as of 04:30, 29 November 2019
Chronological and Thematic Order
Introduction
"אין מוקדם ומאוחר בתורה"
The principle of "אין מוקדם ומאוחר בתורה", that the Torah does not always preserve chronological order, is well known. In several places in Torah this achronology is explicit in the text. Time or location markers such as people's ages, a switch of locale, or more rarely, definitive dates, clue the reader into the phenomenon. More often, though, the true timing of scenes is ambiguous. For textual or conceptual reasons a case might be made for achronology, but no definitive proof can be found in the text. What, though, is the goal of the reordering? Why does Torah sometimes opt to tell events out of order? What is gained?
Scope of the Reordering
Cases of achronology differ both in the scope of the material which is displaced and the size of the displacement. At times, it is just one verse or two which is recounted out or order, while at other times entire chapters might be moved. The displaced components might be minor details of a story, clearly secondary to the chronological core of a unit, or they might be of equal import with the chronological element. They might be moved just a few verses from their proper chronological pace or many chapters away, and in a few cases, they are even placed in an entirely different book of Torah altogether. How might one account for these different types of displacement? Are these factors indicative of differing goals?
Direction of the Displacement
Units that are recorded out of order might be moved either ahead or behind. In other words, an event that is only to occur later might be told earlier or an earlier event might only be recounted later. In some cases, the event is recorded twice, both in its chronological place and either earlier or later. Does the direction that the displacement takes or the fact that the event is sometimes repeated and sometimes not, significantly alter how one views the various cases of achronology?
