TORAH

(Redirected from Mosaic Law)

The '''Torah''' ({{unicode|) is the most important document in Judaism, revered as the inspired word of God, traditionally said to have been revealed to Moses.
The word Torah means "teaching," "instruction," "scribe", or "law" in Hebrew. It is also known as the 'Five Books of Moses', the 'Law of Moses' (''Torat Moshe'' ) or Sefer Torah which refers to the scroll cases in which the books were kept). Other names include ''Hamisha Humshei Torah'' (חמשה חומשי תורה, "[the] five fifths/parts [of the] Torah") or simply the ''Humash'' (חוּמָשׁ "fifth"). A Sefer Torah is a formal written scroll of the five books, written by a Torah scribe under exceptionally strict requirements. The term is sometimes also used in the general sense to also include both Judaism's written law and oral law, encompassing the entire spectrum of authoritative Jewish religious teachings throughout history, including the Mishnah, the Talmud, the Midrash, and more.
The Torah comprises the first five books of the Tanakh or Hebrew Bible, and of the 'Pentateuch' known as Old Testament of the Christian Bible. To Jews, there is no "Old Testament." The books that Christians call the New Testament are not part of Jewish scripture.The five books, their names and pronunciations in the original Hebrew, are as follows:

★ Genesis (בראשית, ''Bereshit'': "In the beginning...")

★ Exodus (שמות, ''Shemot'': "Names")

★ Leviticus (ויקרא, ''Vayyiqra'': "And he called...")

★ Numbers (במדבר, ''Bamidbar'': "In the desert...")

★ Deuteronomy (דברים, ''Devarim'': "Words", or "Discourses")
(The Hebrew names are taken from initial words within the first verse of each book. See, for example, .)
These books describe the creation of the Universe and its history, and it describes in particular the special covenant between God and the people of Israel.
Jews have revered the Torah through the ages, as have Samaritans and Christians. It is traditionally accepted as the literal word of God as told to Moses. For many, it is neither exactly history, nor theology, nor legal and ritual guide, but something beyond all three. It is the primary guide to the relationship between God and man, and the whole meaning and purpose of that relationship, a living document that unfolds over generations and millennia.

Origins

Classical views

According to classical Judaism, Moses was traditionally regarded as the author of the Torah, receiving it from God either as divine inspiration or as direct dictation together with the Oral Torah.

Contemporary biblical scholars

Virtually all contemporary secular biblical scholars date the completion of the Torah, as well as the prophets and the historical books, no earlier than the Persian period.^[1] The process by which this final Torah was arrived at is still the subject of debate: the documentary hypothesis proposed in detail by Julius Wellhausen in the late 19th century, and which dominated the field for the majority of the 20th, has come under such intense questioning as to be regarded as defunct by modern scholars, at least in the form given it by Wellhausen; but although alternative theories have been advanced, none have found the same general acceptance that Wellhausen's once enjoyed.

Structure

A ''Sefer Torah'' opened for liturgical use in a synagogue service

The five books contain both a complete and ordered system of laws, particularly the 613 mitzvot (613 distinct "commandments", individually called a ''mitzvah''), as well as a historical description of the beginnings of what came to be known as Judaism. The five books (particularly Genesis, the first part of Exodus, and much of Numbers) are, primarily, a collection of seemingly historical narratives rather than a continuous list of laws; moreover, many of the most important concepts and ideas from the Torah are found in these stories. The book of Deuteronomy is different from the previous books; it consists of Moses' final speeches to the Children of Israel at the end of his life.
According to the classical Jewish belief, the stories in the Torah are not always in chronological order. Sometimes they are ordered by concept (Talmud tractate Pesachim 7a) — ''Ein mukdam u'meuchar baTorah'' "[There is] not 'earlier' and 'later' in [the] Torah". This belief is accepted by Orthodox Judaism. Non-Orthodox Jews generally understand the same texts as signs that the current text of the Torah was redacted from earlier sources (see documentary hypothesis.)

Production and usage of a Torah scroll

Main articles: Sefer Torah

Manuscript Torah scrolls are still used, and still scribed, for ritual purposes (i.e. religious services); this is called a ''Sefer Torah'' ("Book [of] Torah"). They are written using a painstakingly careful methodology by highly qualified scribes. This has resulted in modern copies of the text that are unchanged from millennia old copies. The reason for such care is it is believed that every word, or marking, has divine meaning, and that not one part may be inadvertently changed lest it lead to error. The text of the Torah can also be found in books, which are mass-printed in the usual way for individual use, often containing both the Hebrew text and a translation in the language of publication. For more details on production of ritual scrolls, see the article Sefer Torah.
Printed versions of the Torah in normal book form (codex) are known as a ''Chumash'' (plural Chumashim) ("[Book of] Five or Fifths"). They are treated as respected texts, but not anywhere near the level of sacredness accorded a Sefer Torah, which is often a major possession of a Jewish community. A chumash contains the Torah and other writings, usually organized for liturgical use, and sometimes accompanied by some of the main classic commentaries on individual verses and word choices, for the benefit of the reader.
Torah scrolls are stored in the holiest part of the synagogue in the Ark known as the "Holy Ark" (אֲרוֹן הקֹדשׁ ''aron hakodesh'' in Hebrew.) Aron in Hebrew means 'cupboard' or 'closet' and Kodesh is derived from 'Kadosh', or 'holy'.jjj

The Torah as the core of Judaism

The Torah is the primary document of Judaism. According to Jewish tradition it was revealed to Moses by God.
According to the Talmudic teachings the Torah was created 974 generations (2,000 years) before the world was created. It is the blueprint that God used to create the world. Everything created in this world is for the purpose of carrying out the word of the Torah, and that the foundation of all that the Jews believe in stems from the knowledge that the Lord is the God Who created the world. Rabbinic writings offer various ideas on when the entire Torah was actually revealed to the Jewish people. The revelation to Moses at Mount Sinai is considered by many to be the most important revelatory event. According to datings of the text by Orthodox rabbis this occurred in 1280 BCE. Some rabbinic sources state that the entire Torah was given all at once at this event. In the maximalist belief, this dictation included not only the "quotes" which appear in the text, but every word of the text itself, including phrases such as "And God spoke to Moses...", and included God telling Moses about Moses' own death and what would happen afterward. Other classical rabbinic sources hold that the Torah was revealed to Moses over many years, and finished only at his death. Another school of thought holds that although Moses wrote the vast majority of the Torah, a number of sentences throughout the Torah must have been written after his death by another prophet, presumably Joshua. Abraham ibn Ezra and Joseph Bonfils observed that some phrases in the Torah present information that people should only have known after the time of Moses. Ibn Ezra hinted, and Bonfils explicitly stated, that Joshua (or perhaps some later prophet) wrote these sections of the Torah. Other rabbis would not accept this belief.
The Talmud (tractate Sabb. 115b) states that a peculiar section in the Book of Numbers (10:35 — 36, surrounded by inverted Hebrew letter nuns) in fact forms a separate book. On this verse a midrash on the book of Mishle (also called Proverbs) states that "These two verses stem from an independent book which existed, but was suppressed!" Another (possibly earlier) midrash, Ta'ame Haserot Viyterot, states that this section actually comes from the book of prophecy of Eldad and Medad. The Talmud says that God dictated four books of the Torah, but that Moses wrote Deuteronomy in his own words (Talmud Bavli, Meg. 31b). All classical beliefs, nonetheless, hold that the Torah was entirely or almost entirely Mosaic and of divine origin.
For more information on these issues from an Orthodox Jewish perspective, see ''Modern Scholarship in the Study of Torah: Contributions and Limitations'', Ed. Shalom Carmy, and ''Handbook of Jewish Thought'', Volume I, by Aryeh Kaplan.

Reverence and Respect

The Torah being the core of Judaism is naturally also the core of the synagogue. As such the Torah is "dressed" often with a sash, various ornaments and often (but not always) a crown (customs vary from synagogue to synagogue and denomination to denomination).

The divine meaning of individual words and letters

The Rabbis hold that not only are the words giving a Divine message, but indicate a far greater message that extends beyond them. Thus they hold that even as small a mark as a ''kotzo shel yod'' (קוצו של יוד), the serif of the Hebrew letter ''yod'' (י), the smallest letter, or decorative markings, or repeated words, were put there by God to teach scores of lessons. This is regardless of whether that yod appears in the phrase "I am the Lord thy God," or whether it appears in "And God spoke unto Moses saying." In a similar vein, Rabbi Akiva, who died in 135 CE, is said to have learned a new law from every ''et'' (את) in the Torah (Talmud, tractate Pesachim 22b); the word ''et'' is meaningless by itself, and serves only to mark the accusative case. In other words, the Orthodox belief is that even apparently contextual text "And God spoke unto Moses saying..." is no less important than the actual statement.
One kabbalistic interpretation is that the Torah constitutes one long name of God, and that it was broken up into words so that human minds can understand it. While this is effective since it accords with our human reason, it is not the only way that the text can be broken up.
The Biblical Hebrew language is sometimes referred to as "the flame alphabet" because many devout Jews believe that the Torah is the literal word of God written in fire.

The Torah and the Oral Law

Many Jewish laws are not directly mentioned in the Torah, but are derived from textual hints, which were expanded orally, and eventually written down in the Talmud and the Mishnah. The Rabbinic interpretation of the Oral Laws are called Gemara.
Jewish tradition holds that the Torah has been transmitted in parallel with an oral tradition. Jews point to texts of the Torah, where many words and concepts are left undefined and many procedures mentioned without explanation or instructions; the reader is required to seek out the missing details from the oral sources. For example, many times in the Torah it says ''that/as you are/were shown on the mountain'' in reference of how to do a commandment ().
According to classical rabbinic texts this parallel set of material was originally transmitted to Moses at Sinai, and then from Moses to Israel. At that time it was forbidden to write and publish the oral law, as any writing would be incomplete and subject to misinterpretation and abuse. However, after persecution and exile, this restriction was lifted when it became apparent that in writing was the only way to ensure that the Oral Law could be preserved.
Around 200 CE, Rabbi Judah haNasi took up the compilation of a nominally written version of the Oral Law, the Mishnah. Other oral traditions from the same time period not entered into the Mishnah were recorded as "Baraitot" (external teaching), and the Tosefta. Other traditions were written down as Midrashim. Over the next four centuries this small, ingenious record of laws and ethical teachings provided the necessary signals and codes to allow the continuity of the same Mosaic Oral traditions to be taught and passed on in Jewish communities scattered across both of the world's major Jewish communities, (from Israel to Babylon).
After continued persecution more of the Oral Law had to be committed to writing. A great many more lessons, lectures and traditions only alluded to in the few hundred pages of Mishnah, became the thousands of pages now called the ''Gemara''. Gemara is Aramaic, having been compiled in Babylon. The Hebrew word for it is Talmud. The Rabbis in Israel also collected their traditions and compiled them into the Jerusalem Talmud. Since the greater number of Rabbis lived in Babylon, the Babylonian Talmud has precedence should the two be in conflict.
Orthodox Jews and Conservative Jews accept these texts as the basis for all subsequent halakha and codes of Jewish law, which are held to be normative. Reform and Reconstructionist Jews deny that these texts may be used for determining normative law (laws accepted as binding) but accept them as the authentic and only Jewish version of understanding the Bible and its development throughout history. (Reform and Reconstructionist, although they reject Jewish law as normative, do not accept the religious texts of any other faith.)

Other views of the Torah

★ Christian view of the Torah

★ Islamic view of the Torah

★ Samaritan Pentateuch for the Samaritan text of the Torah

★ Documentary hypothesis for an academic view of the origin of the Torah

★ Kabbalah for the kabbalist view of the Torah

External links

★ The Torah

★ Jewish Encyclopedia: Torah

★ The Judaica Press Complete Tanach with Rashi

★ Torah.Org

★ Torah Studies

★ Rebbi Adin Steinsaltz talks about the Torah to BBC

★ Lidrosh Institute of Torah Education MP3 Audio

★ YUTorah, Torah archive of Yeshiva University

★ Torah study with Rashi

★ Classes on the Parsha from Ein Prat Midrasha

★ ParshaParts Weekly Parsha commentaries in English

★ iAwaken.org - Where Torah & Modern Life Meet, Over 1000 Life Changing Lessons

★ Classes on the Torah for Beginners through Advanced Learners

★ Oztorah Insights into the Parashah and an Ask the Rabbi forum

★ An online encyclopedia of everybody in Tanakh - in English/Hebrew

★ Multi-Index to the Law of Moses

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TORAH

Origins

Classical views

Contemporary biblical scholars

Structure

Production and usage of a Torah scroll

The Torah as the core of Judaism

Reverence and Respect

The divine meaning of individual words and letters

The Torah and the Oral Law

Other views of the Torah

See also

Further reading

External links

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