Among the everlasting puzzles of the Torah are its expressions of time. The Book of Numbers is a case in point: it is explicitly not in chronological order.
The Eternal spoke unto Moses in the wilderness of Sinai, in the tent of meeting, on the first day of the second month, in the second year after they were come out of the land of Egypt. (Numbers 1:1)
Then, in chapter 9, we read:
The Eternal spoke unto Moses in the wilderness of Sinai, in the first month of the second year after they were come out of the land of Egypt (Numbers 9:1)
There are other instances where the chronology is not so clearly out of order, but where a careful reader will say, “What? Didn’t that already happen?” Genesis has two completely different Creation stories – was the world created twice?
For this reason, our sages concluded long ago that “there is no earlier or later in the Torah.” (Pesachim 6b). In other words, while we may certainly seek insight from the arrangement of events in the Torah, we should not assume that the only way to arrange them in the order in which they appear.
Genesis chapter 5 is full of ages that drive readers crazy. Adam supposedly lived to be 930 years of age. (Genesis 5:4-5) “Did he really live that long?” students ask, and I always reply, “What do you think?”
It does not make any sense that a human being was able to be alive for 930 years. It is somewhat more believable (but still a stretch) that Moses lived to be 120. I think it is more likely that these extreme ages have symbolic meanings, which may or may not be available to us today. Adam’s age is 130 when he sires Seth, the third son who was born after Cain killed Abel. Then Adam lives 800 more years. I am not aware of particular significance of either 130 or 800 — but what if the text is telling us that Adam felt 130 after one son murdered the other? But then the birth of a third child gave him hope, and he was fortunate to live to see that third child grow up and have children of his own?
If you follow up by reading Genesis 5, you’ll see that the chronology of the story of Noah doesn’t really work, since Noah was supposedly 500 when he sired Shem, Ham, and Japeth, and the Flood was 100 years later….!
But remember, “there is no earlier or later in Torah.” So perhaps it makes more sense to say, Adam lived to a good old age and saw his grandchildren. Noah was no spring chicken when he built the ark. Moses was a grown man when he spoke with the burning bush and an old man when he looked out from Mt. Nebo to see the Promised Land.
While we like to think in chronological patterns, life itself is not that simple. Have you ever met a child who was an “old soul?” Met someone in their 80’s with a young heart? Needed to know how a story ended, before you could take in its beginning? Whether Torah is a blueprint of the world, or a mirror of the world, “it is not in the heavens” (Deut. 30:12) but here in our hands, to interpret today.
Image: Gero, “Time,” Some rights reserved under Creative Commons license.
3 thoughts on “Time and Torah”
Very nice. One thought that helped me think about time and Torah was being taught that HaShem (however you conceive of the God concept) exists OUTSIDE of time. Time is a human structure and measure. If God is eternal then God doesn’t life in Time. With that thought I was able to loosen the hold that modern, time-bound, watch-wearing culture had on me and allow myself to think bigger.
I was reading Kushner’s book “To Life!” today and in it, he pointed out that for us, time is like it might be for two-dimensional people in a cartoon strip. HaShem can see more than that because he sees in three dimensions, where we only see in two dimensions. To us, his way of seeing is incomprehensible.
So true, shocheradam! I often wonder what goes on around us that we don’t perceive, just because we don’t have the equipment to perceive it.