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Torah
Torah (/tr/; Hebrew: , "Instruction", "Teaching") is a central concept in the Jewish tradition. It has a range of meanings: it can most specifically mean the first five books of the Tanakh, it can mean this, plus the rabbinic commentaries on it, it can mean the continued narrative from Genesis to the end of the Tanakh, it can even mean the totality of Jewish teaching and practice. Common to all these meanings, Torah consists of the foundational narrative of the Jewish people: their call into being by Yahweh (euphemistically called HaShem by Jews and denoted in English translations of the Bible as the LORD), their trials and tribulations, and their covenant with their God, which involves following a way of life embodied in a set of religious obligations and civil laws (halakha). In its most specific meaning, it consists of the first five books of the Tanakh written in Biblical Hebrew. The names of each of these books in Hebrew are taken from the first phrase in each book: Bereshit ("In [the] beginning", Genesis), Shemot ("Names", Exodus), Vayikra ("He called", Leviticus[1]), Bamidbar ("In the desert", Numbers) and Devarim ("Words", Deuteronomy).
In rabbinic literature the word Torah denotes both these five books, Torah Shebichtav ( , "Torah that is written"), and an Oral Torah, Torah Shebe'al Peh ( , "Torah that is spoken"). The Oral Torah consists of the traditional interpretations and amplifications handed down by word of mouth from generation to generation and now embodied in the Talmud and Midrash.[2] According to religious tradition, all of the teachings found in the Torah, both written and oral, were given by God to Moses, some of them at Mount Sinai and others at the Tabernacle, and all the teachings were written down by Moses, which resulted in the Torah we have today. According to a Midrash, the Torah was created prior to the creation of the world, and was used as the blueprint for Creation.[3] The majority of Biblical scholars believe that the written books were a product of the Babylonian exilic period (c. 600BCE) and that it was completed by the Persian period (c. 400BCE).[4] Traditionally, the words of the Torah are written on a scroll by a sofer on parchment in Hebrew. A Torah portion is read publicly at least once every three days, in the halachically prescribed tune, in the presence of a congregation.[5] Reading the Torah publicly is one of the bases for Jewish communal life.
Torah
Composition
According to Jewish tradition (later adopted by Christianity) the Torah was dictated to Moses by God, with the exception of the last eight verses of Deuteronomy, which describe the death and burial of Moses.[][13] This belief is based on a narrative first recorded in the Mishnah,[14] (100 BCE 100 CE) the Mishnah being the first time that orally transmitted traditions were put in writing.[15] Many Jews, including 55% of Israeli Jews,[16] believe that the Torah was revealed to Moses by God. The 8th principle of the 13 Principles of Faith that were established by Maimonides states "The Torah that we have today is the one dictated to Moses by God".[17]
It is also based on the Hebrew Torah, which states in Deuteronomy31:2426 [18], Moshe[19] kept writing the words of this Torah in a book until he was done. When he had finished, Moshe gave these orders to the Lviim who carried the ark with the covenant of Adonai: "Take this book of the Torah and put it next to the ark with the covenant of Adonai your God, so that it can be there to witness against you."
Torah
Today the majority of academic scholars accept the theory that the Torah does not have a single author, and that its composition took place over centuries.[20] From the late 19th century there was a general consensus around the documentary hypothesis, which suggests that the five books were created c. 450BCE by combining four originally independent sources, known as the Jahwist, or J (c. 900BCE), the Elohist, or E (c. 800BCE), the Deuteronomist, or D, (c. 600BCE), and the Priestly source, or P (c. 500BCE).[21] This general agreement began to break down in the late 1970s, and today there are many theories but no consensus, or even majority The first sentence from the Book of Genesis in a viewpoint.[22] Variations of the documentary hypothesis remain 1932 illustrated Torah from Poland popular, especially in America and Israel, and the identification of distinctive Deuteronomistic and Priestly theologies and vocabularies remains widespread, but they are used to form new approaches suggesting that the books were combined gradually over time by the slow accumulation of "fragments" of text, or that a basic text was "supplemented" by later authors/editors.[23] At the same time there has been a tendency to bring the origins of the Pentateuch further forward in time, and the most recent proposals place it in 5th century Judah under the Persian empire.[24][25] Deuteronomy is often treated separately from Genesis, Exodus, Leviticus, and Numbers. The process of its formation probably took several hundred years, from the 8th century to the 6th,[26] and its authors have been variously identified as prophetic circles (because the concerns of Deuteronomy mirror those of the prophets, especially Hosea), Levitical priestly circles (because it stresses the role of the Levites), and wisdom and scribal circles (because it esteems wisdom, and because the treaty-form in which it is written would be best known to scribes).[27] According to the Deuteronomistic history proposed by Martin Noth and widely accepted, Deuteronomy was a product of the court of Josiah [28] (late 7th century) before being used as the introduction to a comprehensive history of Israel written in the early part of the 6th century; later still it was detached from the history and used to round off the Pentateuch.[29]
Structure
The five books of the Torah are known in Judaism by their incipits, the initial words of the first verse of each book. For example, the Hebrew name of the first book, Bereshit, is the first word of Genesis 1:1: 1. 2. 3. 4. 5. Bereshit (, literally "In the beginning") Shemot (, literally "Names") Vayikra (, literally "And He called") Bmidbar (, literally "In the desert [of]") Devarim (, literally "Things" or "Words")
The Christian names for the books are derived from the Greek Septuagint and reflect the essential theme of each book: 1. 2. 3. 4. Genesis: "origin" Exodus: Exodos, "going out" Leviticus: Leuitikos, "relating to the Levites" Numbers: Arithmoi, contains a record of the numbering of the Israelites in the wilderness of Sinai and later on the plain of Moab.
5. Deuteronomy: Deuteronomion, "second law", refers to the fifth book's recapitulation of the commandments reviewed by Moses before his death.
Torah The form of Torah is that of a narrative, from the beginning of God's creating the world, through the beginnings of the people of Israel, their descent into Egypt, the giving of the Torah at Mt. Sinai, and ends with the death of Moses, just before the people of Israel cross to the promised land of Canaan. Interspersed in the narrative are the specific teachings (religious obligations and civil laws) given explicitly (i.e. Ten Commandments) or implicitly embedded in the narrative (as in Exodus 12 and 13 laws of the celebration of Pesach (passover)). This combination is noteworthy, making Torah not just a narrative document like Homer's Odyssey, nor solely a legal document like the United States Constitution. This complexity of Torah is related to the complexity of the Jewish tradition, it cannot be understood solely within the Western concept of a religion. At the same time, the fact that the teachings are embedded in story, influences the flexible attitude that Jews take towards their code of life. The narrative is in Biblical Hebrew prose. Interspersed are poetic fragments, from a single sentence (Genesis 1:27 creation of mankind) to expansive (Deuteronomy 32:1-43 Moses' song to the people). The poetic forms are flexible. In general a series of two or more phrases parallel each other at least in meaning ("Listen, skies, so I may speak/and let the earth hear what my mouth says" Deuteronomy 32:1 Richard Elliot Friedman tr.[30]) but they may also share the same number of stresses or even syllables. They may also parallel each other with alliteration. There are no strict meters and phrases almost never rhyme in the sense of western poetry.[31] The stories in the narrative are linked together by a system of resonating word roots that can often only be appreciated in the original Hebrew. For example, within a story, (Genesis 2:25) after Eve's creation: "And the two of them were naked, the human and his woman and they were not embarrassed" (Hebrew word for naked is 'arum'). The very next line in Genesis 3:1 is: "And the snake was slier than any animal of the field" (Hebrew word for sly: 'arum). An example linking different stories: The story of Joseph; his being favored by his father Jacob, tattling on his brothers, being sold into slavery, finally achieving success in Egypt. (Genesis 3750) seems to be interrupted by an unrelated story about Judah and Tamar (38:130). Yet, both stories are linked together by the key word "to recognize". These linkages play a role in the traditional interpretation of Torah.[32] According to the Oral tradition, the prose in the Torah is not always in chronological order. Sometimes it is ordered by concept according to the rule: "There is not 'earlier' and 'later' in the Torah" ( , Ein mukdam u'meuchar baTorah).[33] Some scholars understand confusions in chronology as a sign that the current text of the Torah was redacted from earlier sources.
Contents
Bereshit (Genesis) begins with the so-called "primeval history" (Genesis 111), the story of the world's beginnings and the descent of Abraham. This is followed by the story of the three patriarchs (Abraham, Isaac and Jacob), Joseph (Genesis 1250) and the four matriarchs (Sarah, Rebekah, Leah and Rachel). 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 due to a regional famine. They had heard that there was a grain storage and distribution facility in Egypt. Shemot (Exodus) begins the story of God's revelation to his people Israel through Moses, who leads them out of Egypt (Exodus 118) to Mount Sinai. There the people accept a covenant with God, agreeing to be his people in return for agreeing to abide by his Law. Moses receives the Torah from God, and mediates His laws and Covenant (Exodus 1924) to the people of Israel. Exodus also deals with the first violation of the covenant when the Golden Calf was constructed (Exodus 3234). Exodus concludes with the instructions on building the Tabernacle (Exodus 2531; 3540). Vayikra (Leviticus) begins with instructions to the Israelites on how to use the Tabernacle, which they had just built (Leviticus 110). This is followed by rules of clean and unclean (Leviticus 1115), 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 1726).
Torah Bamidbar (Numbers) tells how Israel consolidated itself as a community at Sinai (Numbers 19), set out from Sinai to move towards Canaan and spied out the land (Numbers 1013). 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 Promised Land. Even Moses sins and is told he would not live to enter the land (Numbers 20). At the end of Numbers (Numbers 2635) Israel moves from Kadesh to the plains of Moab opposite Jericho, ready to enter the Promised Land. Devarim (Deuteronomy) is a series of speeches by Moses on the plains of Moab opposite Jericho. Moses proclaims the Law (Deuteronomy 1226), gives instruction concerning covenant renewal at Shechem (Deuteronomy 2728) and gives Israel new laws (the "Deuteronomic Code)".[34] At the end of the book (Deuteronomy 34) Moses is allowed to see the promised land from a mountain, but it is not known what happened to Moses on the mountain. He was never seen again. Knowing that he is nearing the end of his life, Moses appoints Joshua his successor, bequeathing to him the mantle of leadership. Soon afterwards Israel begins the conquest of Canaan.
Judaism
Rabbinic writings offer various ideas on when the Torah was composed. The revelation to Moses at Mount Sinai is considered by most to be the revelatory event. According to dating of the text by Orthodox rabbis, this occurred in 1312BCE;[35] another date given for this event is 1280BCE.[] The Talmud (Gittin 60a), brings two opinions as to when the Torah was written by Moses. One opinion holds that it was written by Moses gradually over many years as it was dictated to him, and finished close to his death, and the other opinion holds that Moses wrote the complete Torah in one writing close to his death, based on what was dictated to him over the years. The Talmud (Minachot 30a) says that the last eight verses of the Torah that discuss the death and burial of Moses could not have been written by Moses, as writing it would have been a lie, and that they were written after his death by Joshua. Abraham ibn Ezra and Joseph Bonfils observed[citation needed] that phrases in those verses present information that people should only have known after the time of Moses. Ibn Ezra hinted,[36] and Bonfils explicitly stated, that Joshua wrote these verses many years after the death of Moses. Other commentators[37] do not accept this position and maintain that although Moses did not write those eight verses it was nonetheless dictated to him and that Joshua wrote it based on instructions left by Moses, and that the Torah often describes future events, some of which have yet to occur.
Torah The Talmud (tractate Sabb. 115b) states that a peculiar section in the Book of Numbers (10:3536, surrounded by inverted Hebrew letter nuns) in fact forms a separate book. On this verse a midrash on the book of Mishle (English 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 rabbinic views hold that the Torah was entirely or almost entirely Mosaic and of divine origin.[38]
Ritual use
Torah reading (Hebrew: , K'riat HaTorah; "Reading [of] the Torah") is a Jewish religious ritual that involves the public reading of a set of passages from a Torah scroll. The term often refers to the entire ceremony of removing the Torah scroll (or scrolls) from the ark, chanting the appropriate excerpt with special cantillation, and returning the scroll(s) to the ark. It is distinct from academic Torah study. Regular public reading of the Torah was introduced by Ezra the Scribe after the return of the Jewish people from the Babylonian captivity (c. 537BCE), as described in the Book of Nehemiah.[39] In the modern era, adherents of Orthodox Judaism practice Torah reading according to a set procedure they believe has remained unchanged in the two thousand years since the destruction of the Temple in Jerusalem (70CE). In the 19th and 20th centuries CE, new movements such as Reform Judaism and Conservative Judaism have made adaptations to the practice of Torah reading, but the basic pattern of Torah reading has usually remained the same:
As a part of the morning or afternoon prayer services on certain days of the week or holidays, a section of the Pentateuch is read from a Torah scroll. On Shabbat (Saturday) mornings, a weekly section ("parasha") is read, selected so that the entire Pentateuch is read consecutively each year.[40][41] On Saturday afternoons, Mondays, and Thursdays, the beginning of the following Saturday's portion is read. On Jewish holidays, the beginnings of each month, and fast days, special sections connected to the day are read. Jews observe an annual holiday, Simchat Torah, to celebrate the completion and new start of the year's cycle of readings. Torah scrolls are often dressed with a sash, a special Torah cover, various ornaments and a Keter (crown), although such customs vary among synagogues. Congregants traditionally stand when the Torah is brought out of the ark to be read, while it is being carried, and lifted, and likewise while it is returned to the ark, although they sit during the reading itself.
Torah
Biblical law
The Torah contains narratives, statements of law, and statements of ethics. Collectively these laws, usually called biblical law or commandments, are sometimes referred to as the Law of Moses (Torat Moshe ), Mosaic Law, or Sinaitic Law.
Torah
Torah
In other religions
While Christianity includes the five books of Moses (the Pentateuch) among their sacred texts in its Old Testament, Islam believes that only the original Torah was sent by the One true God. In neither religion do they retain the religious legal significance that they have in Orthodox Judaism. Among early centers of Christianity a Koine Greek version of the Hebrew Bible was used by Greek speakers (Aramaic Targums were used by Aramaic speakers such as the Syriac Orthodox Church). The Greek version's name in Latin is the Septuagint: Latin septem meaning seven, plus -gint meaning "times ten". It was named Septuagint from the traditional number of its translators. This Greek version of the Hebrew Scriptures dates from the 3rd century BCE, originally associated with Hellenistic Judaism. It contains both a translation of the Hebrew and additional and variant material. It was regarded as the standard form of the Old Testament in the early Greek Christian Church and is still considered canonical in the Eastern Orthodox Church.[46] Though different Christian denominations have slightly different versions of the Old Testament in their Bibles, the Torah as the "Five Books of Moses" (or "the Mosaic Law") is common among them all. The Quran refers heavily to Moses to outline the truth of his existence and the religious guidelines that God had revealed to the Children of Israel. God says in the Qur'an, "It is He Who has sent down the Book (the Qur'an) to you with truth, confirming what came before it. And He sent down the Taurat (Torah) and the Injeel (Gospel)." [3:1] Muslims call the Torah the Tawrat and consider it the word of God given to Moses. However, Muslims also believe that this original revelation was corrupted (tahrif) over time by Jewish scribes[47] and hence do not revere the present "Jewish version" Torah as much. 7:144144 [48] The Torah in the Qur'an is always mentioned with respect in Islam. The Muslims' belief in the Torah, as well as the prophethood of Moses, is one of the fundamental tenets of Islam.
References
[1] Chaim Miller The Gutnick Edition Chumashthe Book of Leviticus p. 1. 2005 "... Vayikra means "He called", as in the opening verse of our Parsha, "He called to Moshe". " [2] Birnbaum (1979), p. 630 [3] Vol. 11 Trumah Section 61 [4] page 1, [5] Babylonian Talmud Bava Kama 82a [6] http:/ / www. biblegateway. com/ bible?passage=Lev%2010%3A11;& version=ESV; [7] Rabinowitz, Louis Isaac and Harvey, Warren. "Torah". Encyclopaedia Judaica. Ed. Michael Berenbaum and Fred Skolnik. Vol. 20. 2nd ed. Detroit: Macmillan Reference USA, 2007. pp. 3946. [8] Philip Birnbaum, Encyclopedia of Jewish Concepts, Hebrew Publishing Company, 1964, p. 630 [9] p. 2767, Alcalay [10] pp. 164165, Scherman, Exodus 12:49 [11] Sarna, Nahum M. et al. "Bible". Encyclopaedia Judaica. Ed. Michael Berenbaum and Fred Skolnik. Vol. 3. 2nd ed. Detroit: Macmillan Reference USA, 2007. pp 576577. [12] The World and the Word: An Introduction to the Old Testament p. 163 ed. Eugene H. Merrill, Mark Rooker, Michael A. Grisanti. 2011 "Part 4 The Pentateuch Michael A. Grisanti The Term "Pentateuch" derives from the Greek pentateuchos, literally, ... 1 The Greek term was apparently popularized by the Hellenized Jews of Alexandria, Egypt, in the first century AD " [13] Talmud, Bava Basra 14b [14] Mishnah, Sanhedrin 11:1 [15] Maimonides, Introduction to Mishnah Torah [16] Jerusalem Center for Public Affairs, Daniel Elazar Papers Index, Israel: Religion and Society (http:/ / jcpa. org/ dje/ articles2/ howrelisr. htm) [17] Maimonides, Commentary on Mishnah, Sanhedrin 11:1, Article 8 [18] http:/ / www. biblegateway. com/ bible?passage=Deuteronomy%2031%3A24%E2%80%9326;& version=CJB; [19] Moshe is Hebrew for Moses [21] Gordon Wenham, " Pentateuchal Studies Today (http:/ / www. biblicalstudies. org. uk/ article_pentateuch_wenham. html)", in Themelios 22.1 (October 1996): 313. [24] Ska, Jean-Louis, Introduction to reading the Pentateuch (Eisenbrauns, 2006) (http:/ / books. google. com. au/ books?id=7cdy67ZvzdkC& printsec=frontcover& dq=Introduction+ to+ reading+ the+ Pentateuch+ Jean+ Louis+ Ska& source=bl& ots=NmEjPoTnT4& sig=TfQu3f9e_Ctke36o7eX1_MNqL8Y& hl=en& ei=s7WlTN-pK8KycPT3jKcH& sa=X& oi=book_result& ct=result& resnum=1&
Torah
ved=0CBQQ6AEwAA#v=onepage& q& f=false) pp. 217 ff. [25] For more information on the current debates surrounding the promulgation of the Pentateuch see The Pentateuch as Torah: New Models for Understanding Its Promulgation and Acceptance (http:/ / books. google. com/ books?id=axcRAQAAIAAJ& dq=The+ Pentateuch+ as+ Torah& sitesec=reviews) (ed. Gary Knoppers and Bernard M. Levinson; Winona Lake: Ind.: Eisenbrauns, 2007) ISBN 978-1-57506-140-5. [26] Miller, Patrick D., Deuteronomy (John Knox Press, 1990) (http:/ / books. google. com. au/ books?id=-yoFvN_QOjYC& printsec=frontcover& dq=Deuteronomy+ Patrick+ D. + Miller& source=bl& ots=3qO7pbqtP0& sig=jsW4ktCbnQErFXbIm-9L2ry3n5Y& hl=en& ei=rj6oTK-bB87IcbqNlc4N& sa=X& oi=book_result& ct=result& resnum=1& ved=0CBQQ6AEwAA#v=onepage& q& f=false) pp. 23 [27] Miller, Patrick D., Deuteronomy (John Knox Press, 1990) (http:/ / books. google. com. au/ books?id=-yoFvN_QOjYC& printsec=frontcover& dq=Deuteronomy+ Patrick+ D. + Miller& source=bl& ots=3qO7pbqtP0& sig=jsW4ktCbnQErFXbIm-9L2ry3n5Y& hl=en& ei=rj6oTK-bB87IcbqNlc4N& sa=X& oi=book_result& ct=result& resnum=1& ved=0CBQQ6AEwAA#v=onepage& q& f=false) pp. 58 [28] The bible in 2 Kings tells of a Torah in the times of Josiah, who was the king of Israel and a grandson of Solomon. 2 Kings 22:8 states; And Hilkiah the high priest said unto Shaphan the scribe, I have found the Book of the Torah in the house of the Lord. And Hilkiah gave the book to Shaphan, and he read it. Verses 10,11, go on to state; And Shaphan the scribe showed the king, saying, Hilkiah the priest hath delivered to me a book. And Shaphan read it before the king. And it came to pass, when the king had heard the words of the Book of the Torah, that he rent his clothes. So it is clear that this book was not a product of the court of Josiah but of earlier times, and also the bible refers to this book as the Book of the Torah. [30] Friedman, Richard Elliot. Commentary on the Torah: With a New English Translation, Harper Collins 2001. [31] The Penguin Book of Hebrew Verse edited by T. Carmi Viking Press 1981. pp. 5860 [32] Alter, Robert The Art of Biblical Narrative, Basic Books , Inc., Publishers. 1981 [33] Talmud Pesachim 7a [34] Coogan, Michael D. A Brief Introduction to the Old Testament: The Hebrew Bible in Its Context. Oxford University Press, 2009. pp. 148149 [35] History Crash Course #36: Timeline: From Abraham to Destruction of the Temple (http:/ / www. aish. com/ jl/ h/ 48944541. html), by Rabbi Ken Spiro, Aish.com. Retrieved 2010-08-19. [36] Ibn Ezra, Deuteronomy 34:6 [37] Ohr Ha'chayim Deuteronomy 34:6 [38] 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. [39] Book of Nehemia, Chapter 8 (http:/ / mechon-mamre. org/ p/ pt/ pt35b08. htm) [40] The division of parashot found in the modern-day Torah scrolls of all Jewish communities (Ashkenazic, Sephardic, and Yemenite) is based upon the systematic list provided by Maimonides in Mishneh Torah, Laws of Tefillin, Mezuzah and Torah Scrolls, chapter 8. Maimonides based his division of the parashot for the Torah on the Aleppo Codex. Though initially doubted by Umberto Cassuto, this has become the established position in modern scholarship. (See the Aleppo Codex article for more information.) [41] Conservative and Reform synagogues may read parashot on a triennial rather than annual schedule, The Authentic Triennial Cycle: A Better Way to Read Torah? (http:/ / www. uscj. org/ The_Authentic_Trienn7085. html), (http:/ / urj. org/ worship/ letuslearn/ s7bechol/ ) [42] Rietti, Rabbi Jonathan. The Oral Law: The Heart of The Torah (http:/ / jewishinspiration. com/ tape. php?tape_id=33) [43] Talmud, Gittin 60b [45] Mishnat Soferim The forms of the letters (http:/ / www. geniza. net/ ritual/ mb/ letterforms. shtml) translated by Jen Taylor Friedman (geniza.net) [46] p. 317, DeSilva [47] Is the Bible God's Word (http:/ / www. ahmed-deedat. co. za/ bible/ 07. html) by Sheikh Ahmed Deedat [48] http:/ / www. usc. edu/ org/ cmje/ religious-texts/ quran/ verses/ 007-qmt. php#007. 144
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Bibliography
Bandstra, Barry L (2004). Reading the Old Testament: an introduction to the Hebrew Bible (http:/ / books. google. com. au/ books?id=vRY9mTUZKJcC& pg=PA489& lpg=PA489& dq=Bandstra,+ Barry+ L+ (2004). + Reading+ the+ Old+ Testament:+ an+ introduction+ to+ the+ Hebrew+ Bible#v=onepage& q& f=false). Wadsworth. ISBN9780495391050. Birnbaum, Philip (1979). Encyclopedia of Jewish Concepts. Wadsworth. Blenkinsopp, Joseph (2004). Treasures old and new: essays in the theology of the Pentateuch (http:/ / books. google. com. au/ books?id=wq0YsOpTjKIC& printsec=frontcover& dq=Treasures+ old+ and+ new:+ essays+ in+the+theology+of+the+Pentateuch#v=onepage&q&f=false). Eerdmans. ISBN9780802826794.
Torah Campbell, Antony F; O'Brien, Mark A (1993). Sources of the Pentateuch: texts, introductions, annotations (http:/ / books. google. com/ ?id=cwhICpcHBsQC& pg=PR3& dq=Sources+ of+ the+ bible#v=onepage& q=Sources of the bible&f=false). Fortress Press. ISBN9781451413670. Carr, David M (1996). Reading the fractures of Genesis (http:/ / books. google. com. au/ books?id=8UJctZxFHikC& printsec=frontcover& dq=Reading+ the+ fractures+ of+ Genesis:+ historical+ and+literary+approaches#v=onepage&q&f=false). Westminster John Knox Press. ISBN9780664220716. Clines, David A (1997). The theme of the Pentateuch (http:/ / books. google. com. au/ books?id=Z45ullcFRG8C& printsec=frontcover& dq=Clines+ Theme+ of+ the+ Pentateuch#v=onepage& q& f=false). Sheffield Academic Press. ISBN9780567431967. Davies, G.I (1998). "Introduction to the Pentateuch" (http:/ / books. google. com. au/ books?id=3surkLVdw3UC& pg=PA12& dq=Oxford+ Bible+ Commentary+ Introduction+ to+ the+ Pentateuch#v=onepage& q=Oxford Bible Commentary Introduction to the Pentateuch& f=false). In John Barton. Oxford Bible Commentary. Oxford University Press. ISBN9780198755005. Friedman, Richard Elliot (2001). Commentary on the Torah With a New English Translation. Harper Collins Publishers. Gooder, Paula (2000). The Pentateuch: a story of beginnings (http:/ / books. google. com. au/ books?id=49XpvvO-Oq0C& printsec=frontcover& dq=The+ Pentateuch+ Paula+ Gooder#v=onepage& q& f=false). T&T Clark. ISBN9780567084187. Kugler, Robert; Hartin, Patrick (2009). The Old Testament between theology and history: a critical survey (http:/ / books. google. com. au/ books?id=L8WbXbPjxpoC& printsec=frontcover& dq=Robert+ Kugler,+ Patrick+Hartin#v=onepage&q&f=false). Eerdmans. ISBN9780802846365. Levin, Christoph L (2005). The Old testament: a brief introduction (http:/ / books. google. com. au/ books?id=7geSuBAQ1e0C& printsec=frontcover& dq=The+ Old+ testament:+ a+ brief+ introduction+ Christoph+Levin#v=onepage&q&f=true). Princeton University Press. ISBN9780691113944. McEntire, Mark (2008). Struggling with God: An Introduction to the Pentateuch (http:/ / books. google. com/ books?id=VwOs9f1FpmsC& pg=PA87& dq=william+ propp+ exodus+ 1-18#v=onepage& q=william propp exodus 1-18&f=false). Mercer University Press. ISBN9780881461015. Ska, Jean-Louis (2006). Introduction to reading the Pentateuch (http:/ / books. google. com. au/ books?id=7cdy67ZvzdkC& printsec=frontcover& dq=Introduction+ to+ reading+ the+ Pentateuch+ Jean+ Louis+Ska#v=onepage&q&f=false). Eisenbrauns. ISBN9781575061221. Van Seters, John (1998). "The Pentateuch" (http:/ / books. google. com. au/ books?id=owwhpmIVgSAC& printsec=frontcover& dq=The+ Hebrew+ Bible+ today:+ an+ introduction+ to+ critical+ issues#v=onepage& q& f=false). In Steven L. McKenzie, Matt Patrick Graham. The Hebrew Bible today: an introduction to critical issues. Westminster John Knox Press. ISBN9780664256524. Van Seters, John (2004). The Pentateuch: a social-science commentary (http:/ / books. google. com/ ?id=T-Vi9eK_vS0C& pg=PA7& dq=Sources+ of+ the+ bible#v=onepage& q=Sources of the bible& f=false). Continuum International Publishing Group. ISBN9780567080882. Walsh, Jerome T (2001). Style and structure in Biblical Hebrew narrative (http:/ / books. google. com. au/ books?id=hGeXrcQTZ2kC& printsec=frontcover& dq=style+ and+ structure+ in+ biblical+ hebrew+ narrative#v=onepage&q&f=false). Liturgical Press. ISBN9780814658970.
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Additional resources
Friedman, Richard Elliott, Who Wrote the Bible?, HarperSanFrancisco, 1997 Welhausen, Julius, Prolegomena to the History of Israel, Scholars Press, 1994 (reprint of 1885) Kantor, Mattis, The Jewish time line encyclopedia: A year-by-year history from Creation to the present, Jason Aronson Inc., London, 1992 Wheeler, Brannon M., Moses in the Quran and Islamic Exegesis, Routledge, 2002 DeSilva, David Arthur, An Introduction to the New Testament: Contexts, Methods & Ministry, InterVarsity Press, 2004 Alcalay, Reuben., The Complete Hebrew English dictionary, vol 2, Hemed Books, New York, 1996 ISBN 978-965-448-179-3 Scherman, Nosson, (ed.), Tanakh, Vol. I, The Torah, (Stone edition), Mesorah Publications, Ltd., New York, 2001 Heschel, Abraham Joshua, Tucker, Gordon & Levin, Leonard, Heavenly Torah: As Refracted Through the Generations, London, Continuum International Publishing Group, 2005 Hubbard, David "The Literary Sources of the Kebra Nagast" Ph.D. dissertation St Andrews University, Scotland, 1956
External links
Jewish Encyclopedia: Torah (http://www.jewishencyclopedia.com/view.jsp?artid=265&letter=T& search=Torah) Great resource of Torah (for the Shabbat Torah portions) (http://www.torahvort.com) Three Complete Kosher Sefer Torah Scrolls for Study online (Congregation Beth Emeth of Northern Virginia) (http://www.bethemeth.org/torahreadings/index.htm) Sefer Torah Scroll for Study online with Megillot and commentaries (http://www.saad.org.il/elihu/bereshit/ bereshit.html) Computer generated Sefer Torah for Study online with translation, transliteration and chanting (WorldORT) (http://bible.ort.org/books/torahd5.asp) Online Torah Resourcesweekly parsha pages, learning resources by topic (http://www.jr.co.il/hotsites/ j-torah.htm) Interlinear Pentateuch (with Idiomatic Translation, Samaritan Pentateuch and Morphology) (http://sites.google. com/site/interlinearpentateuch/) The Tanach Page - ( " http://www.iclnet.org/pub/resources/text/ipb-e/tanach/ipbe-tn.html) Morris Jastrow (1905). "Pentateuch". New International Encyclopedia.
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License
Creative Commons Attribution-Share Alike 3.0 Unported //creativecommons.org/licenses/by-sa/3.0/