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Updated: May 1, 2025
The hazan opened the Pentateuch and the parnas of the congregation was called to the Torah. Every movement was anticipated by the priest. The parnas reverently lifted the fringes of his tallis, and with them touched the sacred Scroll; then, kissing them, he recited the customary blessing. Mikail repeated it with him. It sounded almost as familiar as his own liturgy.
But if we assign a plurality of composers to the Psalms and Pentateuch, the Mahabharata, the Vedas, and the Edda, we do so because of internal evidence furnished by the books themselves, and not because these books could not have been preserved by oral tradition.
That the idea and the number of the days in that account have a high religious meaning to the author, is clear from the following: The account in Genesis I, 1-24, belongs to that series of parts of the Pentateuch which we call the original, and which has the Sinaitical Law as the centre of its belief.
A number of tallow candles illumine its recesses. The oron-hakodesh, or ark containing the holy Pentateuch, a shabbily-covered pulpit, or almemor, and a few rough praying-desks for the men, are all that relieve the emptiness of the room. Around one side there runs a gallery, in which the women sit during divine service.
Is there, then, in the Homeric poems any such internal evidence of dual or plural origin as is furnished by the interlaced Elohistic and Jehovistic documents of the Pentateuch? A careful investigation will show that there is not.
In other words, it is possible to read three hundred and fifteen pages of the Homilies with five breaks and come to no quotation from the Old Testament at all, or three hundred and fifteen pages with only two breaks and come to none outside the Pentateuch.
Even the doctrine of the resurrection is passed over in silence; the Pentateuch keeps the eyes of the Israelite fixed on the present life, where he will meet with his punishment or reward. The doctrine of the resurrection was part of the faith in Osiris, Isis, and Horus, and Yahveh of Israel would have no other god beside Himself.
Certainly the account of the Creation which came from Lynn is even more perplexing than that which is related in the Pentateuch. With regard to the creation of grass and herbs, Mrs. Eddy eagerly points out that "God made every plant of the field before it was in the earth, and every herb of the field before it grew."
Aristobulus had written of a translation of the Pentateuch older than the Septuagint, which Plato was supposed to have studied. Clement called him the Hebrew philosopher, Origen and Augustine comment on his agreement with Genesis, and think that when he was in Egypt he listened to Jeremiah. Eusebius worked out in detail his correspondences with the Bible.
These changes and alterations are due to the variation and mutation of thought, conditions and customs. If it were not so, the prosperity of the world of humanity would be wrecked. For example, there is in the Pentateuch a law that if anyone break the Sabbath, he shall be put to death. Moreover, there are ten sentences of death in the Pentateuch.
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