The Torah’s Divine Authorship

There are today, as there have always been throughout the ages, critics of the Bible, תנ”ך, the Tanach (ת=T Torah,נ= N Neviim and ך=K Ketuvim). Specifically, they proclaim a resounding disdain for Judaism’s claim of divine authenticity for the Torah, also known as the Chumash, which means five, that are the first five books of the Bible. Among the vocal are so called biblical experts and scholars found in our most prestigious colleges and universities. This week’s Torah reading, the double portion of Behar-Bechukotai, presents a one-two punch to their learned positions.

To explain, let us assume for the moment the position of the Bible critics. The Torah, they say, was man-made. Surely the man or group of men (a select committee) that wrote the Torah and its legal system wanted it to be accepted and put into practice by the masses of people they were writing for and leading. Consider then the following paraphrased laws and commands that come straight from their third book, ויקרא, (Leviticus), parshat Behar (25:3-16)

“For six years a farmer can plant and harvest his crops but in the seventh year he may not do either; anyone can come and take the growth from a private field during the seventh year; in celebration of every 50^th year, these laws also apply notwithstanding the fact that the previous year, year 49, was also a rest year for farmers.”

That makes two consecutive years, the 49^th and 50^th, without planting or harvesting. In addition to the 50^th year prohibition of planting and harvesting, there is the automatic return of all land to its original owner. (Leviticus, 25:10 and 13) Should, for example, a farmer be working land that he acquired from another, his control over it terminates with the onset of the 50^th year.

Anticipating a skeptical if not flat-out rebellious response by the general populous to these agricultural restrictions, the author(s) poses a very practical question and concern. “If you will say, what will we eat in the seventh year, since we will not sow or gather in our crops?” (Leviticus, 25:20). Even more astounding than the proposed laws is the author’s answer. “I (God) will command My blessing for you in the sixth year and it will yield a crop sufficient for a three-year period,” for the entire 6^th, 7^th and into the 8^th year until the 8^th year crops are ready for harvest.

Now I ask you, who or what individual would accept a promise like that from any human being or group of people, no matter how well intentioned? What society or nation would unconditionally entrust its very food source, its physical and economic existence, on some unverifiable promise by a person or group slated to come true years down the road. And if the author(s) invokes the name of God, as the Bible critics suggest, to dupe the masses into acceptance, the author(s) is dishonest. That is reason enough to reject this Torah.

Moreover, how does the author(s) expect the people to accept as a credible promise, something said in the name of a deity they know nothing about or have no prior experience with? Surely the author will be found to be a fraud, which will be the least of h/her problems. Furthermore, not only does the author(s) guarantee that “the land will give its fruits and you will eat to your fill,” but unabashedly states, “…you will dwell securely upon the land.” (Leviticus, 25:19 and 26:5-7) No sane person or group of sane people would agree with or make a commitment to follow rules like these.

No matter what theory or explanation is advanced by our so-called experts to make sense out of this book, all of them fail. Rightly so. They defy any sense of credulity. There are no people, at any period in history, who would accept a legal system as is stated in the portions Behar-Bechukotai without absolute confidence in authorship.

There is only one explanation, however, that does account for the source of these laws. It is the only logical conclusion an honest investigator or scholar can come too. These societal laws emanate from the same Creator of the universe as do the natural laws of the universe. The Creator of the universe revealed these laws to the people at Mt. Sinai as we read in this week’s opening verse. (Leviticus, 25:1) These people, though newly freed from slavery, were not stupid. These people had first-hand experience with the source of these laws. They had direct knowledge of His faithful guarantee. Like the natural laws of the universe, these laws too have been tested and found to be true.  Historical accounts from the First and Second Jewish Commonwealths testify to the veracity of the Bible and its divine authorship.

What makes accepting the truth about the authorship of the Torah difficult? It is not the demonstration that there can be only one logical explanation for its existence and its acceptance by the original Jewish nation. The difficulty is living with the consequence of this truth. God did create these laws. He did give them to the Jewish nation as written in the Torah and the nation of Israel did accept them in total. If so, everything in the Torah must likewise be true, lawful, and binding. That realization, when internalized, means a serious overhaul in conduct and way of living is in order, both privately and publicly. Therein lies the difficulty, accepting the truth about the authorship of the Torah.

 The certainty of the source behind the system of Judaism (how it works, its rewards and benefits, its consequences for disobedience) is every bit on par with the certainty of the source behind the system of natural law guiding our physical universe. Honest experts in both fields have come to the same conclusion. If we follow the evidence, there is only one logical explanation. There is only one non-physical author, creator of both existing universes, the universe of the Torah and the physical universe. Hashem, author of the Torah, is creator of heaven and earth.

As we approach the arrival of the holiday of Shavuot, may the truth of Revelation inspire us to study the Torah with renewed confidence in its eternal and invaluable messages for our lives.

May Hashem continue His protecting care over the nation of Israel, Jews, and God-fearing people the world over.

Shabbat Shalom,

Rabbi Robert Kaplan

(For more information on the divine origin of the Torah, I refer readers to the book, “Beyond a Reasonable Doubt,” by Rabbi Shmuel Waldman)