Dear Friends,
Who wrote the Torah?
I have been asked that question countless times. It would be nice to have exact answers – and through much more recent scholarship, we do have some pretty good answers. But the question persists – in part, due to a verse in this week’s Torah portion.
“Moses wrote down this teaching (Torah) and gave it to the priests…” (Deuteronomy 31:9)
Over the millennia, many have held that this verse pertains just to the Book of Deuteronomy, which many have argued that it referred to the entire Torah. Hence, within Torah, itself, is a statement of its origin, albeit with a measure of unclarity. Perhaps our very verse was, itself, written by someone other than Moses, as it is referring to him in the third person. If so, then it is reasonable that a later, third party either edited, or even wrote some or all of the Torah.
These questions challenge the historicity and historiography of the Torah. But, do they challenge the legitimacy of the Torah?
Was the Torah, in fact, written by Moses, or transmitted Divinely by God?
Does knowing an answer to these questions alter our relationship with it, or with its timeless messages?
We see the layers of complexity in the opening question – Who wrote the Torah? If it came from God or Moses, it bears a measure of Divine providence and absolute authenticity. Yet, if it was the product of human hands – even in part – does that allow us to engage in source criticism, challenge its assertions, and questions its commands?
Essentially, Torah’s authorship affects its authority, and allows or disallows questions. Our relationship with Torah is dependent, in part, on how we view its origins.
So, what do we do with our verse, today, “Moses wrote down this teaching (Torah) and gave it to the priests…” Ultimately, even when we challenge it historically, editorially and intellectually, it is inscribed in our Torah, and cannot be ignored nor dissolved. It demands that we wrestle with the source and meaning of Torah. And, in that, it elevates not only the Torah, but our discourse to the highest levels of sanctity.
To be the people of Israel requires that we wrestle – with Divine figures, as did Jacob, with God, as Yisrael implies, and today, with Torah itself.
Shabbat Shalom and Shanah Tovah!
Rabbi Douglas Kohn
Who wrote the Torah?
I have been asked that question countless times. It would be nice to have exact answers – and through much more recent scholarship, we do have some pretty good answers. But the question persists – in part, due to a verse in this week’s Torah portion.
“Moses wrote down this teaching (Torah) and gave it to the priests…” (Deuteronomy 31:9)
Over the millennia, many have held that this verse pertains just to the Book of Deuteronomy, which many have argued that it referred to the entire Torah. Hence, within Torah, itself, is a statement of its origin, albeit with a measure of unclarity. Perhaps our very verse was, itself, written by someone other than Moses, as it is referring to him in the third person. If so, then it is reasonable that a later, third party either edited, or even wrote some or all of the Torah.
These questions challenge the historicity and historiography of the Torah. But, do they challenge the legitimacy of the Torah?
Was the Torah, in fact, written by Moses, or transmitted Divinely by God?
Does knowing an answer to these questions alter our relationship with it, or with its timeless messages?
We see the layers of complexity in the opening question – Who wrote the Torah? If it came from God or Moses, it bears a measure of Divine providence and absolute authenticity. Yet, if it was the product of human hands – even in part – does that allow us to engage in source criticism, challenge its assertions, and questions its commands?
Essentially, Torah’s authorship affects its authority, and allows or disallows questions. Our relationship with Torah is dependent, in part, on how we view its origins.
So, what do we do with our verse, today, “Moses wrote down this teaching (Torah) and gave it to the priests…” Ultimately, even when we challenge it historically, editorially and intellectually, it is inscribed in our Torah, and cannot be ignored nor dissolved. It demands that we wrestle with the source and meaning of Torah. And, in that, it elevates not only the Torah, but our discourse to the highest levels of sanctity.
To be the people of Israel requires that we wrestle – with Divine figures, as did Jacob, with God, as Yisrael implies, and today, with Torah itself.
Shabbat Shalom and Shanah Tovah!
Rabbi Douglas Kohn
