The Mystery of the

t o r a h

There have been many disputes about the writing of the TORAH, that is, the first five books of the Bible, also called the Pentateuch and generally attributed to Moses, although he obviously could not have written the parts after his death. One of the issues, at least with the four books after Genesis, consists of their not being written in first-person entirely through as one would expect if Moses personally authored them. This writer believes the answer to that question found within the narrative when the context receives consideration.

Modern-day Rabbis forward the teaching that those in the wilderness continually devoted themselves to the study of TORAH. This may be declared with authority, but Scripture portrays a very different view of YHWH’s people. If one only performs a cursory review of the history of Israel, one finds the testimony of the TORAH, the Prophets and Psalms all declare the constant rebellion and unfaithfulness of the Hebrew people from their time in the wilderness all the way to Assyria and Babylon.

The lack of Torah in the lives of the people manifests in the many Scriptural narratives of how often the people in the wilderness rebelled against the LORD and Moses, so that the LORD tells Moses they are no longer His people and threatens to destroy them, “YHWH also said to Moses, ‘I have seen this people, and they are indeed a stiff-necked people. Now leave Me alone, so that My anger may burn against them and consume them. Then I will make you into a great nation,’” (after the incidence of the golden calf as Moses came down with the ten commandments, (EXD 32). YHWH did at times destroy many. At one point, even Miriam and Aaron rebel against Moses (NMB 12:1-8). The continual complaining, rebellion and unbelief of the people suggests they did not know TORAH, not to mention, a large portion of Torah still remained a future accomplishment.

In the book of Exodus (Berĕshith) we read, “And the whole congregation of the children of Israel murmured against Moses and Aaron in the wilderness,” and YHWH sent them quail and manna (EXD 16). Again, “Wherefore the people did chide with Moses, and said, ‘Give us water that we may drink.’ And Moses said unto them, Why chide ye with me? Wherefore do ye tempt YHWH?’” (EXD 17:2-3).

The book of Numbers (Bemidbar) records, “All the Israelites grumbled against Moses and Aaron, and the whole congregation said to them, ‘If only we had died in the land of Egypt, or if only we had died in this wilderness! 3 Why is YHWH bringing us into this land to fall by the sword? Our wives and children will become plunder. Would it not be better for us to go back to Egypt?’” (NMB 14:2-3 BSB). “Meanwhile, the rabble among them had a strong craving for other food, and again the Israelites wept and said, ‘Who will feed us meat? 5 We remember the fish we ate freely in Egypt, along with the cucumbers, melons, leeks, onions, and garlic. 6 But now our appetite is gone; there is nothing to see but this manna!’” (NMB 11:4-6). The children of Israel also had large and small cattle with them and could have milk, yogurt and cheese to supplement manna.

Also we read of the time of the evil report given by the ten spies returning, which caused the Israelites to wander in the desert for 40 years (NMB 13:32). And, “The people quarreled with Moses and said, ‘If only we had perished with our brothers before YHWH! 4 Why have you brought YHWH’s assembly into this wilderness for us and our livestock to die here? 5 Why have you led us up out of Egypt to bring us to this wretched place? It is not a place of grain, figs, vines, or pomegranates—and there is no water to drink!’” (NMB 20:3-5). The people somehow missed the point that they lived in the desert because they would not enter into the promised land.

Then, the people, concerning the manna GOD gave them for food, “spoke against GOD and against Moses: ‘Why have you led us up out of Egypt to die in the wilderness? There is no bread or water, and we detest this wretched food!’” (after this, YHWH sent serpents to discipline the Israelites, then healed them with the bronze serpent on the pole, NMB 21:5-8). There is also the case of Korah’s rebellion, 9 “and the sons of Eliab were Nemuel, Dathan, and Abiram. It was Dathan and Abiram, chosen by the congregation, who fought against Moses and Aaron with the followers of Korah who rebelled against the LORD. 10 And the earth opened its mouth and swallowed them along with Korah, whose followers died when the fire consumed 250 men. They serve as a warning sign” (NMB 26:9-10).

From the book of Deuteronomy (Debarim), “You grumbled in your tents and said, ‘Because YHWH hates us, He has brought us out of the land of Egypt to deliver us into the hand of the Amorites to be annihilated’” (DTR 1:27), suggesting that the motives of YHWH are evil.

And finally summarized in the book of Hebrews, “Do not harden your hearts, as you did in the rebellion, in the day of testing in the wilderness, 9 where your fathers tested and tried Me, and for forty years saw My works. 10 Therefore I was angry with that generation, and I said, ‘Their hearts are always going astray, and they have not known My ways.’” (HBR 3:8-10). Except for Moses’ intervention, YHWH would have buried them all in the wilderness more than once (SEE A FEW MORE EXAMPLES: EXD 14:11; NMB 26:65, 27:14, 32:13; DTR 9:7, JSH 5:6; EZK 20:13,21; PSM 78:17, 40, 106:13-14).

Let’s now take a practical look at the life of Moses and his followers after the Exodus. Firstly, we must consider the people, who were mostly slaves and mostly uneducated. Although Aaron does not seem as part of the slave system, for he comes and goes freely, people of non-ruling classes in ancient times had no way of obtaining an education except in their trade. For the most part, only the ruling class was educated. Even early merchants used a system of pictograms (representative pictures) to show quantities bought and sold, but common man generally did not read or write. This situation actually continues until after the Middle Ages in many cultures. Even if Moses had time for writing, the masses of the Exodus would have been for the most part, initially illiterate.

Moses, reared as an Egyptian prince by Pharaoh’s daughter, may not have been the only one during the time of the Exodus from Egypt who had a formal education, but he probably would have been one of few. Moses very likely would eventually educate Aaron and his sons in reading and writing so they could perform their priestly duties well, but that wasn’t immediately possible. Educating the priesthood would have been a necessarily later development when Moses’ time became unencumbered with the full-time care of the people. No doubt Moses also would have educated his own two sons as part of their upbringing, fathers imparting skills to sons was very much a part of Hebrew culture.

Another objection to Moses’ authorship has been whether or not writing was used by the Hebrews in the days of the Exodus. Sir Flanders Petrie, in the early 20^th century, discovered at Serabit El-khadim a proto-sinaitic inscription which appears based on a simplified hieroglyphic system of Egyptian origin, suggesting that some of those of the exodus may have used their own version of writing. The curse tablet found at Mt. Ebal reveals a very early prototype for Hebrew/Canaanite alphabet characters. This writer has not yet found if any research has been done in comparing these two examples.

Also, we might consider that Moses, when he fled from Egypt, although well-educated in Egyptian disciplines as a prince would have been, likely would not have known the languages of Canaan or their writing. But, Moses marries the daughter of the priest of Midian in Canaan. Could it be that Jethro taught Moses the early type of writing found at Mt. Ebal or that Moses was familiar with the proto-sinaitic script already in use by his wife’s people? These questions need investigation, but these discoveries suggest that Moses not only wrote in the hieroglyphic system in which he was reared, but may have acquired or adapted a simplified form of writing in which the Pentateuch could be written for the people.

Next, we must consider the people’s obligations. Although food, water and clothing (the clothing and sandals never wore out DTR 29:5; NHH 9:21) were provided, the nomadic life in the desert was very difficult. Food still had to be prepared, we read that even manna was either baked or seethed, so wood was gathered and fires stoked. Water had to be fetched throughout the day, women had the care of children and men the care of their animals. The continual dismantling, packing and travel, setting up again in new places also consumed much time.

Not only that, but when the construction of the tabernacle began (EXD 35:39), many untrained people were trained by Bezalel, son of Uri of Judah, and Oholiab, son of Ahisamach of Dan, in skills needed for engravers, designers, embroiderers, metal workers and every kind of craft for the work of the tabernacle and its furnishings. The fabrication of the tabernacle was an enormous undertaking as they were in the desert and went through training prior to beginning the work, implying that the work would not be quickly accomplished. Not to mention, the working environment would affect the ease of accomplishing those tasks.

Also, Moses’ own personal obligations to the people kept him busy. According to TORAH, Moses spent many days on the mountain with YHWH receiving various instructions—at least two bouts of 40 days, perhaps three, fasting and praying– plus other times he went up on Sinai as YHWH requested in the first year after the Exodus (EXD 19, 24:18, 34:28; DTR 9:9, 10:10). So Moses probably had little time for writing at that point.

A third possibility for the new “alphabet” is the direct instruction from the LORD, while Moses remained on the mountain in the presence of YHWH. After all, the Ten Commandments were etched on the stone tablets by GOD’s own divine finger in a language Moses knew or learned. This writer understands that Bible critics would not consider GOD teaching Moses feasible, but believers should. All through secular history, the so-called “gods” taught mankind many things, mostly evil, but many things which those who accept not the testimony of the Bible believe.

When he came down Moses began the administration of building the tabernacle, giving all the instructions he received to the people and setting them at work. This writer believes we may also safely assume that Moses supervised the work in some capacity, because YHWH told him, “You shall construct it in accordance with everything that I AM going to show you, as the pattern of the tabernacle and the pattern of all its furniture” (EXD 25:9).

Besides this, we read in Exodus 18, that Moses spent all his days judging the people, until Jethro, his father-in-law, gives him the wisdom of a better system. We read about Jethro’s visit, bringing Zipporah and Moses sons, “The next day Moses took his seat to judge the people, and they stood around him from morning until evening. 14 When his father-in-law saw all that Moses was doing for the people, he asked, ‘What is this that you are doing for the people? Why do you sit alone as judge, with all the people standing around you from morning till evening?’ 15 ‘Because the people come to me to inquire of Elohim,’ Moses replied. 16 ‘Whenever they have a dispute, it is brought to me to judge between one man and another, and I make known to them the statutes and laws of Elohim.’’

17 But Moses’ father-in-law said to him, ‘What you are doing is not good. 18 Surely you and these people with you will wear yourselves out, because the task is too heavy for you. You cannot handle it alone. 19 Now listen to me; I will give you some advice, and may Elohim be with you. You must be the people’s representative before Elohim and bring their causes to Him. 20 Teach them the statutes and laws, and show them the way to live and the work they must do.

21 Furthermore, select capable men from among the people— Elohim-fearing, trustworthy men who are averse to dishonest gain. Appoint them over the people as leaders of thousands, of hundreds, of fifties, and of tens. 22 Have these men judge the people at all times. Then they can bring you any major issue, but all minor cases they can judge on their own, so that your load may be lightened as they share it with you’” (EXD 18:13-22).

Moses took Jethro’s advice, but even so, Moses, still judged all the more difficult cases among the people and settled difficult disputes, which among possible millions would still signify a great amount of work. Moses also needed time to teach the elders so they might teach the people. Notice that Jethro and Moses feel his responsibility is teaching the people the statutes and laws, indicating they did not have them or know them.

Before leaving Sinai, Moses asks to see the glory of YHWH. Here the LORD gives him the understanding of all His goodness to mankind from creation forward and Moses receives the revelation necessary for writing the book of Genesis. With all these things going on, it would have been quite a while before Moses had the time for recording the knowledge of the book of Genesis he received, much less anything beyond that, which would, in any case be ongoing history, not complete for many years.

Realize also, that writing was not simple in ancient times, one had to either prepare clay tablets or skins of animals. Clay tablets would not be possible or practical in a nomadic sandy desert existence and much to heavy a load for transporting, remember YHWH Himself chiseled out stone, so we must conclude that Moses probably wrote on skins with some kind of homemade ink (dye, charcoal solution or blood, or some combination), not much would be available in the desert.

If the Reader has ever used an old fashion “quill” type pen or stylus, where one dips the pen and writes a word and dips the pen and writes a word or half a word, one realizes what a laborious process writing a large document might be. We cannot say with any certainty when Moses began writing the history and the Law, but it likely would have been a work of many years and many scrolls. It seems probable that he might write the directions of the LORD, firstly from necessity.

The recording of the history of man and particularly of the Hebrews’ exodus was an ongoing work, which would not even end with the death of Moses. It seems highly unlikely that Moses himself would have made, from the beginning, copies of TORAH sufficient for millions of Hebrews to read and study continually for the entire time of the wilderness sojourn (considering also it much of the text may not yet have been written). It would be amazing if Moses only penned the book of Genesis and wrote down the other things commanded by the LORD in his lifetime, but to have himself completed the entire TORAH, with all his duties and obligations early on in his sojourn as proposed by rabbis would be a superhuman feat, improbable, but not impossible, with GOD. There may, however, be a more logical explanation.

We see in Deuteronomy 4, forty years later, that Moses again verbally teaches the Law to the people at Kadesh Barnea, admonishing them not to repeat their past mistakes, when the LORD tells Moses that he will not enter the promised land with the people. Notice that Moses, Aaron and also Joshua, repeat the Law to the people verbally (LVT 10:11; DTR 32:44; JSH 8:32-35), suggesting they did not know it or remember it after forty years and that they were still, if not all, mostly illiterate.

YHWH commanded a mass circumcision when they finally get across the Jordan, which Joshua enforces at Gibeath-haaraloth (JSH 5:3), indicating they had not been keeping the Law carefully in circumcision. The LORD makes this shocking declaration by the prophet Amos, “Did you bring to Me sacrifices and offerings during the forty years in the wilderness, O house of Israel?” (AMS 5:25), referring to their idolatry and offerings to other gods.

Now some have suggested that the sons of Moses, Gershom and Eliezer disappeared from the Biblical record and suggest that there is no further mention of them, pondering their apparent absence at critical times in the wilderness sojourn. However, the Scriptures later record not only the presence of Gershom and Eliezer, but also their sons, Moses’ grandchildren. We read in 1 Chronicles, “As for Moses the man of Elohim, his sons were named among the tribe of Levi. 15 The sons of Moses: Gershom and Eliezer. 16 The descendants of Gershom: Shebuel was the first. 17 The descendants of Eliezer: Rehabiah was the first. Eliezer did not have any other sons, but the sons of Rehabiah were very numerous” (1 CHR 23:14-17).

This writer is reminded of the Scripture, “Now Moses was a very humble man, more so than any man on the face of the earth” (NMB 12:3). This writer suggests that Moses’ sons, took after their father in that trait. The very absence of their mention betrays their presence in an extraordinary way. Remember, Moses was an educated man and would have naturally educated his sons, understanding the importance of education. This writer suggests that Moses later also educates Aaron and his sons and Joshua, for we see Joshua copies the Law on standing stones at Mt. Ebal (JSH 8:32) and at Shechem (JSH 24:26).

In many places, in the books of Exodus, Leviticus, Deuteronomy and Numbers, Moses words appear in first-person as quoted, but the text itself is not in first person. Some have argued for this reason, the book may not be contemporary with Moses or written by Moses. Some, more generous, assign the help of the priesthood. The fact that the text is not uniformly in first-person suggests to this writer that someone who knew Moses intimately and knew all his stories, word for word, recorded the last four books, quoting Moses, or recopying Moses’ original writings into the final form found in the Scriptures. The most likely candidates for this is not the priesthood or Joshua, who would not have been immediately educated, but one or both of the sons of Moses, who were there from the beginning and also eye witnesses of these events.

In such a case, it would not seem unusual that Gershom and/or Eliezer were not often mentioned as part of the story as the focus was on how YHWH worked through Moses, their father, Aaron and his sons and his successor Joshua. It would not be seemly or fitting for Moses’ sons, to give themselves much attention in that situation. That theory very simply explains how the deaths of Moses, Aaron, Miriam and Joshua are recorded in the books that “Moses” wrote. In essence, Moses did write the narrative through his sons even though they may have recopied Moses’ original text into a more chronological and complete format, for we know from the Scriptures, “Moses wrote down all the words of YHWH” (EXD 24:4).

We also have this testimony of Jesus as He spoke to the Pharisees and scribes, “Do not think that I will accuse you before the Father. Your accuser is Moses, in whom you have put your hope. 46 If you had believed Moses, you would believe Me, because he wrote about Me. 47 But since you do not believe what he wrote, how will you believe what I say?” (JHN 5:45-47). The LORD Himself testifies to the authorship of the Pentateuch in these and other verses (i.e., LUK 24:27, 44, etc.) as do other New Testament writers. This also means that much of the text would have been written soon after the events, and likely within the life of Moses or compiled from Moses’ writings shortly afterwards and added to as needed for the ending of the story. Inevitably, the writings of Moses would be organized and compiled for teaching purposes as were the works of other prophets. Eventually, the books would have been necessarily transferred to the priesthood for keeping and instruction.

We see a similar occurrence in the writing of the book of Enoch, where Noah and probably his son, Shem, take over the writings of his great-grandfather, recopying and adding notes as deemed necessary in both the introduction and possibly, in some later text for the preservation of the writings. This becomes evident in different places, for instance, in the introduction to the book of Enoch, the writer explains the changing seasons and their effects, while in Enoch’s time, there would not have been seasonal changes, a post-flood phenomena.

In some places, it also plainly states that the comments are Noah’s. In ancient times, when documents were recopied, the scribes often updated names of places, etc., giving their contemporary readers an understanding of where ancient sites have been and their relevance and the reason for certain events. The scribal updating is sometimes seen in Scripture and other ancient documents such as the book of Enoch and is not unexpected.

In the past and sometimes today, people kept “family bibles,” with histories of marriages, births and deaths and other special events. For these ancient men, these scrolls were family bibles/histories, treasured and maintained. Noah would have entered the ark with all his valuables, including the family “bible,” that his great-grandfather Enoch’s prophecies might be preserved. In ancient times, people then valued the heroes gone before and those values held a significant place of reverence in their culture.

Some may argue that writing was not at the time of Enoch in existence, but archeology constantly uncovers amazing technology inconsistent with our present understanding of former times. Some of these finds, the pyramid of Giza, for example, show advanced understanding of mathematics and the cosmology of our galaxy and some scientists believe its creation possibly before the flood, although some prefer dating it later. Although man persistently strives identifying the exact time of the appearance of writing, more and more discoveries push the date back further than some care admitting.

This writer freely admits that many if not most scholars ascribe the Books of Enoch to Apocrypha or Pseudepigrapha, believing they were generated perhaps by the Essenes. Although some discredit the Book of Enoch because no original documents exist (which also holds true for Biblical text), research on the language of the book suggests that the syntax of the writing reveals a very ancient language source possibly of ancient Hebraic/ Aramaic origin that predates Mosaic writings. Among the Qumram scrolls, fragments of 1 Enoch appeared, showing an ancient history. John Strugnell, former chief editor of Qumram scrolls editorial team, purportedly attested that an entire scroll of 1 Enoch written in Aramaic exists in private hands. Every day, new discoveries in different venues of science and especially, archaeology, discover things that make the modern man gasp in wonder.

Although many things were transmitted by word of mouth in earlier times, perhaps around the evening fires, until eventually documented in writing, we have some written documents, as the Bible, by the few educated men who recorded events in ancient history or in the few texts which have survived the ages, because scribes kept them alive.

Gershom and/or Eliezer most likely were the scribes who organized and recopied their father Moses’ writings, quietly and humbly preserving their father’s many extraordinary adventures with YHWH in the wilderness for their future generations and for many other peoples for all times. As competent scribes, Gershom and/or Eliezer, updated and organized their father’s writings as needful, thus proving that Moses, indeed, with his own hand wrote the Torah and by his sons’ additional scribal work, the documents became the compiled work we see today.

 

Christian Stratiotes

Christian Stratiotes