Moses and the origins of the Torah
In the second century C.E., 4 Ezra and Irenaeus tell a story of how the Torah was burned by Nebuchadnezzar and reconstructed by Ezra through divine inspiration. Rabbinic texts know of this tradition, but in their version, Ezra’s contribution is changing the Torah into Aramaic writing, or even Aramaic language.
Prof.
Rebecca Scharbach Wollenberg
,
,
On Yom Kippur, one goat is sacrificed to YHWH and another is sent to Azazel in the wilderness. Who is Azazel? The 12th-century commentator Abraham ibn Ezra hints that the answer lies in reaching 33.
Dr. Rabbi
Zev Farber
,
,
In Deuteronomy, “these words,” “this torah,” and “this scroll” refer not to a specific delimited text, but point instead to the total revelation of YHWH to Israel that cannot be limited to one set of words or texts.
Prof.
Raymond F. Person
,
,
Baruch Spinoza was excommunicated for his controversial beliefs about Judaism, including his rejection of the tenet of Mosaic authorship. However, Spinoza’s real originality is his radical and innovative claim that the origin of the biblical texts holds great significance for how they are to be read and interpreted.
Prof.
Steven Nadler
,
,
Applying our critical faculties to study the Bible, asking questions about its origin, context, and genre.
Prof.
John Barton
,
,
The evidence seems compelling.
Dr. Rabbi
Asher Tov-Lev
,
,
Genesis 36:31 introduces a list of kings who ruled “before a king ruled in Israel,” ostensibly a reference to Saul. Traditional commentators, committed to the Mosaic authorship of the Torah, have long struggled to reinterpret this phrase against its plain meaning, though some accepted its implications.
Dr. Rabbi
Zev Farber
,
,
Some contemporary scholars have argued that Maimonides only meant to claim for the masses that God revealed to Moses the Torah as we have it today, that he himself could not have accepted the Divine authorship of Torah since it is incompatible with his philosophical principles. Yet, a correct understanding of Maimonides yields no such incompatibility, and, indeed, there is to no reason not to take him at his word.
Prof.
Charles H. Manekin
,
,
The Torah informs us that when Jacob blessed Joseph's two sons, “he placed Ephraim before Manasseh” (Genesis 48:20b). Surprisingly, the late 12th century sage, R. Judah HeḤasid, asserts that this refers to Moses putting the tribe of Ephraim before that of Manasseh in the tribal listings (Numbers 2:18-21), leading R. Judah to conclude that the phrase must have been added later, and not by Moses.
Prof.
Baruch J. Schwartz
,
,
In the 14th century, R. Nissim of Marseilles suggested that God told Moses only the general command for the Tabernacle and the laws in the Torah, and Moses himself wrote the details and attributed them to God as a way of glorifying God. A close look at many passages in Deuteronomy suggests that this was an early conception of Moses’ role in commanding the mitzvot.
Prof. Rabbi
David Frankel
,
,
In the Persian period, the Torah, which is made up of various law collections, was ascribed to Moses as revealed by YHWH. A parallel development was taking place in Achaemenid Persia that sheds light on this process: The sacred texts called the Avesta, that contain the law (dāta) and tradition (daēnā) of Zoroastrianism, were being collectively ascribed to Zarathustra (Zoroaster) as revealed by Ahuramazdā.
Dr. Rabbi
Yishai Kiel
,
,
A Source Sheet listing R’ Avraham ibn Ezra’s Six Non-Mosaic Biblical Passages plus his One Counter-Example, with the Complete Text of ibn Ezra’s Comments and Bonfils’ Glosses on these comments in English and Hebrew
Staff Editors
,
,
Ancient scribes would write as if Moses was the author, or they would claim that a tradition was originally stated by Moses, but they did not intend to convey a historical fact with this description. Instead, they meant that a given tradition was “authentically” Jewish, or God’s will and that Moses would have approved. I call this phenomenon “Mosaic Discourse.”
Prof.
Hindy Najman
,
,
According to tradition, must we believe that the Torah is: Historical? Mosaic? Univocal? Perfect?
Dr. Rabbi
Zev Farber
,
,
The nature of prophecy is perhaps one of the most overlooked questions, but it was critically important to the medieval Jewish philosophers Sa’adia Gaon, Judah Halevi, Ibn Ezra, and Maimonides.
Prof.
Haim (Howard) Kreisel
,
,
Deuteronomy, or Mishneh Torah, means “repetition of the law,” however, the author of Deuteronomy does not present the book as a repetition, but as the original revelation to Moses at Horeb, written down on the Plains of Moab.
Prof.
Itamar Kislev
,
,
And what can we learn by comparing it to another ancient book mentioned in the Bible, Sefer HaYashar (The Book of the Upright)?
Prof.
Edward L. Greenstein
,
,
The Song of the Well, as recorded in Numbers 21:16-18, is only a brief excerpt. While many commentators assume that the song was naturally short, R. Yehudah HeChasid presents a radical suggestion that the song was actually cut from the Torah and placed in the book of Psalms by none other than King David.
Dr. Rabbi
Zev Farber
,
,
Jewish and Christian tradition ascribes authorship of the Pentateuch to Moses in the 13th century B.C.E. Is this what the Pentateuch itself implies about who wrote it and when?
Prof.
Christopher A. Rollston
,
,
A yeshiva student asks: Is it permissible to believe that parts of the Torah were written after the time of Moses?
Rabbi
Yuval Cherlow
,
,
A single semester in college led to a crisis of faith and identity.
Lisa Jacobs