Introduction to the Study of Torah
There is nothing more basic in Judaism
than the study of Torah. Torah is the beginning of all other
religious texts. It is the record of communication between God and
Humanity. It stands above all other texts because it records what God
expects from us. Since all texts can be connected to Torah, this is
why the study of any Jewish text is also called
“Torah”.
While almost every Jewish text can be
called “Torah” because it derives its legitimacy from its
connection to the the original scrolls, in its minimalist
incarnation, Torah refers to the Five Books of Moses: Berayshit
(known also by its English name – Genesis), Shemot (Exodus),
Vayikra (Leviticus), Bamidbar (Numbers) and Devarim (Deuteronomy). It
is the first of the three divisions of the Jewish Bible [called
Tanach, an anacronym for Torah, Neviim (Prophets),
Ketuvim (Writings)]. Torah is considered the oldest of the
three and the most holy although all three parts are considered holy
books. As a legal text, Torah is comparable to the Constitution of
the United States; it is the basic document of law that all
subsequent laws must be able to have a direct line of connection to
its words. The difference, of course, is the Constitution is a
document written by human beings and therefore can be amended or
rescinded. The Torah represents the word of God. To amend it or to
rescind it would be to say that God made a mistake; a theological
proposition that not only undermines the source of authority for the
law, but calls into question the very foundation of Judaism. We don't
say that God is wrong. God is right; the Torah is right and when we
follow its laws, we are right too.
But as a law
code, the Torah is woefully incomplete. For example there are
many married people in the Torah but there is almost nothing about a
marriage ceremony. The Torah provides for divorce by having a “sefer
keritut” a document of separation prepared but it never spells out
what that document should say. There is no good definition provided
to ascertain the meaning of the word “Shabbat”. We are told that
we cannot do “Melacha” on Shabbat, but melacha is not defined
anywhere either. The usual word for “work” is “avoda;” what
is the difference between avoda and melacha? The Torah gives us no
clue. Laws in Shemot are repeated in Devarim but there are
significant differences in the way the laws are written. What do the
differences imply? Why are they different? What do we learn from
these differences?
As a history book, the Torah is not
much better. Some stories are clearly not told in chronological
order. Were there two times Moses struck the rock to bring water to
the people or are they really just one story? How many times does
Moses go up and down Mt. Sinai before the Ten Commandments are given?
What are we to make of the seven days of creation in the light of the
billions of years of history on this planet? Why is there no other
historical record anywhere of Abraham, Sarah, Moses, Aaron, Miriam,
the Exodus or the conquest of Canaan? Are the stories of the Torah
religious mythology or historical facts? How can we know for sure?
How can we separate the fact from the myth?
If the Torah is not a law book or a
historical record, then what is the purpose of this document? I look
at it as a moral text. A text that teaches us what we are supposed to
do at the many crossroads we encounter in our lives. Remember the
story of George Washington and the cherry tree? Is that story
historically true? Who knows? But the purpose of the story is to
teach us that real leaders don't lie; a moral lesson not wasted on
our children. The lives of the personalities in the Torah all point
out lessons in how we should live our lives. The stories are true in
the sense that they teach us truths about our world. Is the rest
of the Torah historically true? Who knows? This does not mean that
the Torah is misleading us. What it means is that we need to
be careful not to make the Torah our guide for things that the Torah
was never designed to teach. There may
be some historical notes in the text and that the Torah gives us laws
is undisputed. The purpose of these five books, however, to me seems
to be more about moral lessons than about any specific aspect in the
life of Jacob or Moses. It does not bother me that the Torah says the
world was created in seven days and geology tells me something
different. The Torah does not really care how many days creation
took, what matters is what we learn from the creation story about how
God acts in this world and what those actions mean for us.
There are anomalies in the text that
point to a deeper issue. There are passages in
the text that seem to indicate that the Torah is not one document.
Scholars tell us that there may be four major documents that make up
the text of Torah as it has been handed to us today. These documents
were not created at the same time but in very different time periods
in Jewish history. For some people this idea of different documents
borders on heresy. This “documentary hypothesis” sees the text of
the Torah more as the work of humanity and not a text that God handed
to us on Mt. Sinai. This hypothesis has been around for
centuries but only in the twentieth century were scholars able to
speak about it without worrying about religious censors. It is
unfortunate that the early scholars of this hypothesis were
anti-Semites looking for a way to de-legitimize the Jewish bible. The
evidence today is pretty clear about the fact of the different
documents, but scholars still argue over which passages are to be
included in one document or the other. An extraordinary introduction
to this hypothesis can be found in the first chapter of the book,
“Who Wrote The Bible” by Richard Freedman.
So can the Bible still be divine if it
was written by human beings? I think so, but we will have to be a bit
more particular about what we mean by a divine text. What does it
mean to have a divine text? What inspired human beings to write these
texts? Where does creativity come from? What guided the hand of the
“redactor” who put the different documents into the five books we
have today? Just how would an infinite God put pen to parchment to
write a book? What could be better than human hands following divine
instructions? I may not know how God got into these “books” but I
do know that God is in there and that is why I study the Torah so
diligently.
I am not the first one to comment on
Torah, nor am I the last. The study of Torah is what I call “The
longest running classroom discussion in the history of the world.”
My comment is designed for everyone to add their own comments. This
blog is a discussion not a lecture. So feel free to challenge me,
question me and argue with me. Let me just share with you some of my
Torah learning resources.
The Torah has its origins in Hebrew.
The more biblical Hebrew you know, the deeper you will understand the
text. The best modern Hebrew texts are from the Jewish Publication
Society (JPS) and Koren Publications in Israel. You will need a
Hebrew text from time to time to see the words in the Hebrew; I can
only hint at the issues when I am writing in English.
The best English translation I believe
is the JPS translation. Shocken Books also has a translation that is
good, that was translated by Everett Fox. There are two JPS
translations, one that dates back to 1919 and the other from the
1960's. The newer one is called the “new” JPS translation and
that is the one I use (sometimes it is noted as NJPS).
Jews NEVER just read the text of the
Torah. There are centuries of commentary on the Torah and that too is
now part of the “text” of Torah. Different commentaries have
different agendas. Scholarly commentaries focus on literary style,
historical comparisons and cross references to other books, Jewish
and non-Jewish. JPS has a five volume commentary. Soncino has a one
volume that is a survey of the classic
Jewish commentators. JPS also has a “Jewish Study Bible” that is
used in college courses. All of these are good resources. JPS and the
Rabbinical Assembly put out a one volume commentary called Etz Hayim
that includes not only a survey of the JPS commentary but other
modern commentaries that speak to the moral and legal issues the text
raises. It includes extensive essays in the back that cover other
aspects of the Bible and Jewish life. This is one of the best
commentaries of the 21st century.
Many individuals have penned Bible
commentaries that speak to the issues in their day. The classic
commentary is by Rashi but there are others by Sforno, ibn Ezra and
Abravanel that speak to the Jews of France, Spain and the Provence.
The modern commentaries of S.R. Hirsch and Joseph Hertz speak to the
needs of the Jewish community in the 19th and 20th
centuries. Those who are interested in modern Orthodox commentaries
that do not include references to historical or documentary issues,
can use the Stone commentary. It is a good idea to consider a number
of commentaries before asking your own questions and trying to put
together an answer. You don't need to own all these books but finding
a Jewish library with them in it will make your study easier and more
fulfilling.
Finally, try not to come to the text
armed only with what you remember from religious school years ago.
Our minds may not remember the stories correctly, we may have learned
them wrong or we may have learned them based on later commentators
and not on what the text actually says. There are parts of the Bible
that are considered too “racy” for young children and somehow we
never get around to talking about the adult parts of the text. We
will look at the text in Hebrew and English and try to understand it
by getting past the usual explanations and stories that are mere
excuses for serious difficulties in the text. The text itself has
many levels of meaning and we will try to explore these texts on all
of these levels.
Now we are ready to start at the
“beginning”.