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[Hebrew tôrâ, law, instruction, from hôrâ, to throw, direct, teach, derived stem of yārâ, to throw, shoot.]
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| Tanakh Torah | Nevi'im | Ketuvim Books of the Torah |
| 1. Genesis |
| 2. Exodus |
| 3. Leviticus |
| 4. Numbers |
| 5. Deuteronomy |
The Torah (תּוֹרָה) 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 תּוֹרַת־מֹשֶׁה) or Sefer Torah (which refers to the scroll cases in which the books were kept), in Greek called Pentateuch (Πεντετεύχως "five rolls or cases").
Other names current in Judaism 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, 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:
(The Hebrew names are taken from initial words within the first verse of each book. See, for example, Genesis 1:1.) 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 a 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.
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.)
This is a brief summary of the contents of the books of the Pentateuch. For details see the individual books.
Genesis begins with the story of Creation (Genesis 1-3) and Adam and Eve in the Garden of Eden, as well the account of their descendants. Following these are the accounts of Noah and the great flood (Genesis 3-9), and his descendants. The Tower of Babel and the story of (Abraham)'s covenant with God (Genesis 10-11) are followed by the story of the patriarchs, Abraham, Isaac, and Jacob, and the life of Joseph (Genesis 12-50). God gives to the Patriarchs a promise of the land of Canaan, but at the end of Genesis the sons of Jacob end up leaving Canaan for Egypt because of a famine.
Exodus is the story of Moses, who leads Israelites out of Pharaoh's Egypt (Exodus 1-18) with a promise to take them to the promised land. On the way, they camp at Mount Sinai/Horeb where Moses receives the Ten Commandments from God, and mediates His laws and Covenant (Exodus 19-24) the people of Israel. Exodus also deals with the violation of the commandment against idolatry when Aaron took part in the construction of the Golden Calf (Exodus 32-34). Exodus concludes with the instructions on building the Tabernacle (Exodus 25-31; 35-40).
Leviticus Begins with instructions to the Israelites on how to use the Tabernacle, which they had just built (Leviticus 1-10). This is followed by rules of clean and unclean (Leviticus 11-15), which includes the laws of slaughter and animals permissible to eat (see also: Kashrut), the Day of Atonement (Leviticus 16), and various moral and ritual laws sometimes called the Holiness Code (Leviticus 17-26).
Numbers takes two censuses where the number of Israelites are counted (Numbers 1-3, 26), and has many laws mixed among the narratives. The narratives tell how Israel consolidated itself as a community at Sinai (Numbers 1-9), set out from Sinai to move towards Canaan and spied out the land (Numbers 10-13). Because of unbelief at various points, but especially at Kadesh Barnea (Numbers 14), the Israelites were condemned to wander for forty years in the desert in the vicinity of Kadesh instead of immediately entering the land of promise. Even Moses sins and is told he would not live to enter the land (Numbers 20). At the end of Numbers (Numbers 26-35) Israel moves from the area of Kadesh towards the promised land. They leave the Sinai desert and go around Edom and through Moab where Balak and Balaam oppose them (Numbers 22-24; 31:8, 15-16). They defeat two Transjordan kings, Og and Sihon (Numbers 21), and so come to occupy some territory outside of Canaan. At the end of the book they are on the plains of Moab opposite Jericho ready to enter the Promised Land.
Deuteronomy consists primarily of a series of speeches by Moses on the plains of Moab opposite Jericho exhorting Israel to obey God and further instruction on His Laws. At the end of the book (Deuteronomy 34), Moses is allowed to see the promised land from a mountain, but dies and is buried by God before Israel begins the conquest of Canaan.
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.
As most popularly proposed by Julius Wellhausen (1844-1918), the Pentateuch is composed of four separate and identifiable texts, dating roughly from the period of Solomon up until exilic priests and scribes. These various texts were brought together as one document (the Pentateuch, or Torah) by scribes after the exile. The traditional names are:
There is debate amongst scholars as to exactly how many different documents compose the corpus of the Pentateuch, and as to what sections of text are included in the different documents.
A number of smaller independent texts have also been identified, including the Song of the Sea and other works, mainly in verse, most of them older than the four main texts. The individual books were edited and combined into their present form by the Redactor, frequently identified with the scribe Ezra, in the post-Babylonian exile period.
The Pentateuch can be contrasted with the Hexateuch, a term for the first six books of the Bible. The traditional view is that Joshua wrote the sixth book of the Hexateuch, namely the Book of Joshua and so it was separated from the five books of the Pentateuch ascribed to Moses. But as a story the Pentateuch seems incomplete without Joshua's account of the conquest of the promised land. The Book of Joshua completes the story, continuing directly from the events of Deuteronomy, and documents the conquest of Canaan predicted in the Pentateuch. This has led some scholars to propose that the proper literary unit is that of the Hexateuch rather than the Pentateuch. Still others think that Deuteronomy stands apart from the first four books of the Pentateuch, and so speak of the first four as the Tetrateuch (Genesis through Numbers). This view sees Deuteronomy as the book that introduces a series of books influenced by Deuteronomy called the Deteronomistic History consisting of the books of Joshua, Judges, 1 & 2 Samuel, and 1 & 2 Kings. This view was expounded by Martin Noth.
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. Though over the years several questions have arisen. One popular example is when in Deuteronomy 34 it tells of Moses' death.
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
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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.
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 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.
Many Jewish laws are not directly mentioned in the Torah, but are derived from textual hints, which were expanded orally. This was called the oral tradition or oral Torah.
Jewish tradition holds that the Torah was transmitted in parallel with the 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 (Exodus 25:40).
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 exile, dispersion and persecution, this tradition was lifted when it became apparent that in writing was the only way to ensure that the Oral Law could be preserved. After many years of effort by a great number of tannaim, the oral tradition was written down around 200 CE by Rabbi Judah haNasi who 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 Mishnah and Gemara together are called the 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.)
In Christianity, the Pentateuch forms the beginning of the Old Testament, in early Christianity received in the form of the Septuagint. Origen's Hexapla placed side by side six versions of the Old Testament, including the 2nd century Greek translations of Aquila of Sinope and Symmachus the Ebionite. The canonical Christian Bible was formally established by Bishop Cyril of Jerusalem in 350, confirmed by the Council of Laodicea in 363, and later established by Athanasius of Alexandria in 367. Jerome's Vulgate Latin translation dates to between AD 382 and 420. Latin translations predating Jerome are collectively known as Vetus Latina texts. Translations of the Old Testament were discouraged in medieval Christendom. An exception was the translation of the Pentateuch ordered by Alfred the Great around A.D. 900, and Wyclif's Bible of 1383. Numerous vernacular translations appeared with the Protestant Reformation.
Islam affirms that Moses (Musa) was given a revelation, the Torah, which Muslims call Tawrat in Arabic, and believe to be the word of God. However, they also believe that this original revelation was modified (tahrif, literally meaning corrupted) over time by Jewish and Christian scribes and preachers.
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Dansk (Danish)
n. - Tora, de fem mosebøger
Nederlands (Dutch)
thora (eerste vijf boeken van de bijbel)
Ελληνική (Greek)
n. - (θρησκ.) Τορά
Português (Portuguese)
n. - tora (f)
Español (Spanish)
n. - Torá, el Pentateuco
Svenska (Swedish)
n. - torah, de fem Moseböckerna (jud. rel.)
中文（简体） (Chinese (Simplified))
教律, 摩西五书
中文（繁體） (Chinese (Traditional))
n. - 教律, 摩西五書
한국어 (Korean)
n. - 토라, 율법, 모세 5서
日本語 (Japanese)
n. - 律法, 旧約聖書, モーセ五書
العربيه (Arabic)
(الاسم) ألأسفار ألخمسه ألأولى من ألعهد ألقديم, ألتوراة
עברית (Hebrew)
n. - תורה, חומש
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