HISTORY OF THE PENTATEUCH Tradition holds that the Pentateuch is the revealed word of God, and many Jews today accept that idea, while others look to biblical scholarship for answers concerning the writing of the Jewish Bible. This scholarship has shown that the Books are based on numerous oral and written traditions that go back as far as the reign of King David, or even earlier. These oral traditions must have been circulating for quite some time when in the latter part of the 7th century, the Jewish King Josiah (640-609 BCE) first initiated the task of 'harmonizing' these traditions into a cohesive volume — ultimately leading to the Hebrew Bible.

Detail from the stone marker or 'stele' of Pharaoh Merneptah, which contains the first historical reference to the land of Israel

Today, it is generally agreed by biblical scholars that there are at least four distinct sources at work in the Pentateuch. The oldest strain is identified by its author, known as 'J' (after the German name for Yahweh, spelled Jahveh). J's version of Genesis and subsequent books is primarily focused on the role of God ("YHWH") as the principal force behind Israel's destiny. J is highly informed about ancient Canaanite and Mesopotamian history, for he does not hesitate to borrow from their mythology if it helps to underscore a particularly salient point.

J probably lived in the Kingdom of Judah in the 10th century, either during or after the reign of Solomon. This explains why J places great emphasis on the Davidic dynasty and the Messianic tradition as the common element that binds the nation together — especially in times of trouble.

The second oldest strain is what scholars refer to as 'E', based on the author's reference to God as Elohim or "the Lord", up to the revelation in the Burning Bush. E is quite a different author. He was most likely working in the Northern Kingdom and therefore did not share J's faith in the Davidic monarchy. Rather, he focuses on the role of the prophets, particularly Moses, and the power of the Covenant as the quintessential element of the Jewish experience.

The 'D' author or authors worked primarily on the book of Deuteronomy, the focal point of the Jewish laws. It is possible that their book is the ancient source discovered by the priest Hilkiah in the archives of the Temple around 621 BCE. Deuteronomy focuses on the rites of worship to be conducted at the 'central shrine' — arguably, the Temple in Jerusalem. It is therefore likely that this book also originated in Judah, quite possibly by a group concerned with codifying and centralizing worship.

Finally, the fourth distinct strain in the Five Books of Moses is called 'P', or priestly source. P is concerned with the practical application of the Mosaic Law in everyday life, particularly the laws of purity. P often reads like a catalog, with long genealogical indexes and detailed prescriptions. Clearly, the P author is less concerned with narrative style and drama, which are the superb qualities of the E and J authors.

Given these four different traditions, the scribes of the 7th and 6th centuries BCE faced a daunting challenge: how to integrate all strains into a cohesive narrative that was comprehensive, authentic and inspirational. Throughout, the awe in which they beheld their ancient sources is evident, because the scribes were loathe deleting portions that were contradictory, leaving it up to the reader to arrive at the proper interpretation.