JUDAICA - Wisdom In Torah

though Daniel, Psalms, and Proverbs are included in the designation
(18:13–16). It must have been a widespread practice
to refer to the entire Bible in this manner for it is encountered
in the most diverse sources, rabbinic (Tosef., BM 11:23), New
Testament (Matt. 5:17 7:12; 11:13; 22:40; Luke 16:16; John 1:45;
Rom. 3:21), and the Scrolls from the Judean Desert (1QS 1:2–3).
All this can mean only one thing: the Ketuvim were canonized
much later than the Prophets and the tripartite canon
represents three distinct and progressive stages in the process
of canonization. This is not to say, however, that there is any
necessary correlation between the antiquity of the individual
books within a given corpus and the date of the canonization
of the corpus as a whole. Further, a clear distinction has to be
made between the age of the material and the time of its redaction,
the period of its attaining individual canonicity and
the date that it became part of a canonized corpus.
THE CANONIZATION OF THE TORAH (PENTATEUCH). Where
is this differentiation more applicable than in respect of the
Torah. A clear distinction must be made between the literature
of the Torah and the Torah book. Whatever the details of
the incredibly complex history of the pentateuchal material, it
is beyond doubt that much of it is of great antiquity and was
venerated at an early period. The traditional doctrine of Mosaic
authorship of the entire Torah has its source in Deuteronomy
31:9–12, 24, more than in any other passage. But the
reference here seems more likely to be to the succeeding song
(Deut. 32), as is indicated by verses 19 and 22. The Torah itself
contains no explicit statement ascribing its authorship to
Moses, while Mosaic attribution is restricted to legal and ritual
prescription and is hardly to be found in connection with the
narrative material. Moreover, the term “Torah” (which means
“teaching,” as well as “rule” and “law,” has to be examined in
each case in its own context and in no instance can it be unequivocally
understood in its later, comprehensive sense. In
fact, the phrase “Torah of Moses” is not pentateuchal.
An important stage in the history of the pentateuchal
canon is the tale of the chance finding of the “book of the
Torah” in 622 B.C.E. as described in II Kings 22–23; II Chronicles
34. It is highly significant that there is no suggestion that
the book is new. Indeed, given the renewed interest in antiquity,
and the veneration of the past that marked the Near East
of the seventh century B.C.E. and the following two or three
centuries, newness would have been no virtue. The enquiry
of the prophetess Huldah and her reply serve to authenticate
the book and its message. The “Torah” was publicly read and
accepted as binding in a national covenant ceremony. The
identity of the book is not given, nor is it termed Mosaic in
direct speech (II Kings 23:25 and II Chron. 34:14 are editorial
remarks). Yet insofar as the ensuing reform of the cult expresses
precisely the leading motifs of *Deuteronomy, it may
be assumed that the ceremony described represents the beginning
of the formation of the Pentateuch, not as literature,
but as a sacred book.
The Law
Torah
Pentateuch
The Prophets
Nevi’im
The Writings
Ketuvim
Hagiographa
Genesis 50
Exodus 40
Leviticus 27
Numbers 36
Deuteronomy 34
Joshua 24
Judges 21
I Samuel 31
II Samuel 24
I Kings 22
II Kings 25
*Isaiah 66
Jeremiah 52
Ezekiel 48
The Twelve Prophets
Psalms 150
Proverbs 31
Job 42
Song of Songs 8
Ruth 4
Lamentations 5
Ecclesiastes 12
Esther 10
Daniel 12
Ezra 10
Nehemiah 13
I Chronicles 29
II Chronicles 36
Hosea
Joel
Amos
Obadia
Jonah
Micah
Nahum
Habakkuk
Zephaniah
Haggai
Zechariah
Malachi
The first report of the reading of the Torah in public assembly
subsequent to Josiah comes from the post-Exilic period,
namely, the ceremony conducted in Jerusalem by Ezra,
approximately 444 B.C.E. (Neh. 8–10). This ceremony cannot
be the occasion of the canonization of the Pentateuch, as has
often been claimed, since the initiative for the public reading
comes from the people and there is no hint that the promulgation
of a new law is involved. The book is called “the book of
the Torah of Moses which the Lord commanded Israel” (Neh.
8:1) and the emphasis is on its dissemination and exposition.
It would appear that the Torah, or at least some form of it, had
achieved canonical status.
Further evidence that the Torah had already been canonized
by this time is provided by the Chronicler and by Samari-
ENCYCLOPAEDIA JUDAICA, Second Edition, Volume 3 577
Former Prophets
Later Prophets
Five Scrolls
Megilot
Chapters
bible
14
4
9
1
4
7
3
3
3
2
14
3