The Grand Poobah of Story Arches

I am sure that many of you are all familiar with the Flintstones. If you are, you might also be familiar with the fact that Barney and Fred were members of the Loyal Order of the Water Buffaloes, Lodge Number 26. The leader of this fraternity was dubbed the Grand Poobah. As I mentioned in a previous post on the Tabernacle, it is a characteristic of Hebrew narrative to work in an arch. This method of storytelling accentuates the middle of the arch and allows the readers to see what has changed in the characters when they experience similar situations after the middle event. The Tabernacle arch, which accentuates the golden calf incident, is a miniature arch within the overall story of Torah. The principle arch in the Torah stretches from Exodus 15-Number 20. The central event of this Grand Poobah of all Torah arches is the Sinai Revelation in Exodus 19-Numbers 10:10.

If this is the arch I think it is, then we should look at the parallels to see what effect this revelation at Sinai had on the Israelites. Note the diagram:

Each of the stories leading up to the Sinai revelation in Exodus are paralleled (in no specific order) on the other side. What becomes evident in a comparison is that the response of the Israelites is either the same, or worse after the revelation. This leaves the reader with a sense of foreboding. What is this covenant people really capable of? Will they be obedient? If direct revelation from God does not immediately change their behavior then how will they be coaxed into obedience? These are the questions that crop up throughout the Hebrew Scripture; they find their focal point in this narrative arch.

But, that is a theological matter. For now we are focused on making content connections. As such, I think this diagram is a very helpful way to organize the major movement of a lengthy portion of the Torah. I have found it a helpful way to remember some of the more obscure stories in this section as well as give them some sort of possible trajectory and purpose. (If I have an idea of what the story is trying to say and where it is headed, I find that I am more likely to remember it.)

In conclusion, I would like to make a quick point, which is a side note to this presentation. Until recently, it was quite popular to criticize the Torah when certain stories would be repeated. The claim among scholars is that there are multiple sources and an editor simply arranged the stories and kept the repeats for posterity (obviously the argument is much more involved than this, but it is the gist). This approach to reading the Torah is oblivious to the nature of Hebrew storytelling. These stories are not repeated with altered nuances, they are meant to contrast the activity of the characters after a key moment in the story. [Steps down from soap box and walks away].

I hope this has been a helpful read. On Monday, I will be posting some clarifying instructions for your final reflection days and display my graphic representation of the Torah. The post will also include instructions for your second reading, which will begin on Monday, August 6th.