By: Renee Greif, Outreach Committee Chair
In my first article (November, 2003 issue), I indicated I recently converted to Judaism. My decision was based upon the fact that I had found a religion where I could join a people who question everything about religion-openly, freely and with a belief that there is a moral obligation to do so. More profound for me, was the discovery that the study of Torah was an exciting, challenging discourse, either in group study or when studying a Torah replete with elucidating commentary.
Continuing my study of Torah, I decided to investigate what Jews believe regarding the origin of the Torah. It seemed to me to be a reasonable, and certainly foundational, question if one is going to study Torah and honor the Torah as the foundation of our religion.
Initially, I thought it would be difficult to obtain an answer to this question. However, I forged ahead and started, with all places, the introductory pages of our family Torah, The Torah, A Modern Commentary, by W. Gunther Plaut, Bernard J. Bamberger and William W. Hallo. Their work represents a liberal (Reform movement) point of view and reflects the position of the Union of American Hebrew Congregations. It is also one of the Torah treatises used for study at TBH. Imagine my surprise (I am quickly learning that I should be surprised when I don’t find clear, thoughtful and concrete writing by Jewish commentators and writers), when I discovered the very first section of the introduction dealt with my question. Evidently, Torah commentators understand that their opinion of the origin of the Torah must be answered as it sets the tone for the compilation of the book.
So what are the different approaches to this question? In The Torah, A Modern Commentary, Plaut states in the second paragraph, “This commentary proceeds from the assumption that the Torah is a book which had its origins in the hearts and minds of the Jewish people.” This assumption, according to Plaut, raises two questions that must be answered in order to define and substantiate this position: “(1) Does God have anything to do with the Torah? (2) How is the book different from any other significant literature of the past?”
The first question bears discussion in order to understand the commentator’s position. Accordingly, Plaut states, “While God is not the author of the Torah in the fundamentalist sense, the Torah is a book about humanity’s understanding of and experience with God.” He goes on to state, “The Torah is ancient Israel’s distinctive record of its search for God. It attempts to record the meeting of human and the Divine, the great moments of encounter. Therefore, the text is often touched by the ineffable Presence. The Torah tradition testifies to a people of extraordinary spiritual sensitivity. God is not the author of the text, the people are; but God’s voice may be heard through theirs if we listen with open minds.”
In our home library, we also have The Chumash, The Stone Edition, by Rabbi Nosson Scherman. Rabbi Scherman also addresses this question by stating unequivocally that God gave the Torah to Moses. Relying on Maimonides Thirteen Principles of Faith, he states, “For the attitude of one who approaches a book as the immutable word of God is far, far different from that of one who holds a volume that was composed by men and amended by others over the years. As we begin the study of the Torah, we should resolve that this recognition of its origin and immutability will be in our consciousness always.”
With two opinions regarding the derivation of the Torah, and a growing understanding of how important it is to recognize and acknowledge the commentators’ position when studying a Torah that includes commentary, I asked our Rabbis what Reform Jews believe. In Reform Judaism, three options are taught, and it is up to the individual to choose what they believe:
1. God gave the Torah to Moses,
2. The Torah is completely inspired by people, and
3. The Torah is inspired by God but written by people.
In order to reflect all of these positions, several different Torah commentaries are used for Temple study, and in a study group, one can hear all of these perspectives reflected in a discussion.
In a practical sense, why do I feel it is important to address this question? When approaching Torah study, or when discussing it with your children, your personal beliefs will guide your study and understanding of Torah. In particular, children develop a foundation for their belief system. Young adults, in particular, want to understand our perspective on historical fact, myths, legends, folktales and stories (also discussed in Plaut’s Introduction). I believe it helps strengthen their faith when we face their tough questions head on with thoughtful and learned answers; and an understanding of what we believe is a precursor to teaching our children.
I urge you to conduct your own inquiry into this cornerstone question. Is it possible to convey that an Introduction can make fascinating reading? It may clarify your approach to Torah, and aid you in teaching your children. What better way to start a new year?
Reprinted from January, 2004 Hillel Omer
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