Torah (a Hebrew word meaning "instruction"), in its broadest sense, refers to the entire body of Jewish teaching incorporated in the Old Testament and the Talmud and in later rabbinical commentaries.诵读经文（一希伯来语词义的“指示” ） ，在其从广义上讲，是指整个身体的犹太教学纳入在旧约圣经和塔木德和在以后的犹太教评论。 In early biblical times, the term meant the oral instruction of the priests on ritual, legal, or moral questions.在圣经时代的早期，中期是指口头指示的祭司仪式上，法律上或道德上的问题。 Gradually the name was applied to written collections of the priestly decisions, most specifically to the written Mosaic law contained in the first five books of the Bible - Genesis, Exodus, Leviticus, Numbers, and Deuteronomy - also called the Pentateuch. The Torah, in the latter sense, is preserved on scrolls kept in the ark of every synagogue; reading of the Torah is central to the synagogue service.逐步名称是适用于书面集合的priestly的决定，最具体的书面花叶法中所载的第一个五年书籍的圣经-成因，出埃及记，利未记，数字和申命记-也被称为pe ntateuch。诵读经文，在后者的意义上讲，是保留对春联存放在方舟每犹太教堂;读的诵读经文，是中央向犹太教堂服务。
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The Torah (Hebrew, "law" or "doctrine"), in Judaism, is the Pentateuch, especially when in the form of a parchment scroll for reading in the synagogue.神训（希伯来文， “法”或“学说” ） ，在犹太教，是pentateuch ，尤其是当在表单中的一个羊皮纸卷动为读，在犹太教堂。 The Torah is the cornerstone of Jewish religion and law.该犹太教律法的基石，是犹太人的宗教和法律。 The scrolls are considered most holy and are beloved by the pious; every synagogue maintains several scrolls, each of which may be protected by a covering of rich fabric and decorated with silver ornaments.涡旋被认为是最神圣和心爱的是由虔诚的;每一个犹太教堂保持几个卷轴，每一个可能受到保护，由一个涵盖丰富的面料和装饰，银首饰。 A special holiday in honor of the Torah, known as Simhath Torah (Hebrew, "rejoicing in the Law"), is celebrated in the synagogue by singing, and marching and dancing with the scrolls.一个特别的假期荣誉的诵读经文，称为simhath诵读经文（希伯来文， “值得庆幸的，在法律上” ） ，是在庆祝犹太教堂唱，游行和舞蹈与春联。
The term Torah also is used to refer to the entire corpus of the Scriptures of the Jews together with the commentaries on them.任期诵读经文，也用来指整个语料库圣经的犹太人一起评论对他们的影响。 The commentaries, which arose through the centuries out of learned discussion, are called oral Torah to distinguish them from the Pentateuch itself, the written Torah.评论，引起透过百年走出据悉，讨论，是所谓的口头诵读经文，以区分他们从pentateuch本身，书面诵读经文。
The Pentateuch is the five-fold volume, consisting of the first five books of the Old Testament.该pentateuch是五倍量，构成的第一个五年书籍的旧约。 This word does not occur in Scripture, nor is it certainly known when the roll was thus divided into five portions Genesis, Exodus, Leviticus, Numbers, Deuteronomy.这两个字不会出现在圣经，也不是一定已知时，轧辊，因此分为五个部分成因，出埃及记，利未记，数字，申命记。 Probably that was done by the LXX.可能这是由lxx 。 translators.翻译。 Some modern critics speak of a Hexateuch, introducing the Book of Joshua as one of the group.一些现代的批评发言的一个hexateuch ，引进这本书约书亚之一，该集团。 But this book is of an entirely different character from the other books, and has a different author.不过，这本书是一个完全不同的性质，从其他书籍，并有不同的作者。 It stands by itself as the first of a series of historical books beginning with the entrance of the Israelites into Canaan.它本身作为第一了一系列的历史书籍开始与入口的以色列人进入迦南。 (See Joshua.) （见约书亚） 。
The books composing the Pentateuch are properly but one book, the "Law of Moses," the "Book of the Law of Moses," the "Book of Moses," or, as the Jews designate it, the "Torah" or "Law."书籍组成pentateuch得到妥善，但一本书， “法郑慕智” ， “书的法律，郑慕智” ， “书郑慕智” ，或者，作为犹太人的指定它， “圣经”或“法“ 。 That in its present form it "proceeds from a single author is proved by its plan and aim, according to which its whole contents refer to the covenant concluded between Jehovah and his people, by the instrumentality of Moses, in such a way that everything before his time is perceived to be preparatory to this fact, and all the rest to be the development of it. Nevertheless, this unity has not been stamped upon it as a matter of necessity by the latest redactor: it has been there from the beginning, and is visible in the first plan and in the whole execution of the work.", Keil, Einl.认为，以其目前的形式，它的“收益从一个单一的作者是证明了它的计划和目标，根据其全部内容是指公约之间缔结的耶和华和他的人民，由工具的摩西，在这样一种方式来之前的所有他的时间是知觉要筹备这个事实，和所有其余的将资讯科技的发展，不过，这种团结尚未盖章后，它作为一个问题的必要性，由最新的redactor ：它一直有从一开始，和是在有形的第一计划，并在整个执行工作“ ， Keil公司， einl 。 id AT编号在
A certain school of critics have set themselves to reconstruct the books of the Old Testament.某学校的批评者为自己制定重建的帐簿，旧约。 By a process of "scientific study" they have discovered that the socalled historical books of the Old Testament are not history at all, but a miscellaneous collection of stories, the inventions of many different writers, patched together by a variety of editors!由一个过程， “科学的研究”他们已经发现该socalled历史书籍的旧约是不是历史上所有，但杂项收集的故事，发明许多不同的作家，修补的一起由不同的编辑！ As regards the Pentateuch, they are not ashamed to attribute fraud, and even conspiracy, to its authors, who sought to find acceptance to their work which was composed partly in the age of Josiah, and partly in that of Ezra and Nehemiah, by giving it out to be the work of Moses!至于pentateuch ，他们并不感到羞愧，以欺诈的属性，甚至阴谋，其作者，谁设法找到接受他们的工作是组成部分，在年龄乔赛亚，部分在这方面的以斯拉和尼希米记，给予它是为了工作，郑慕智！
This is not the
place to enter into the details of this
controversy.这是不适合进入的细节，这争议。 We may say frankly, however, that we
have no faith in this "higher criticism."我们可以说，坦率地说，不过，我们有没有信心在这“更高的批评”
。 It degrades the
books of the Old Testament below the level of fallible human writings, and the
arguments on which its speculations are built are altogether untenable. The
evidences in favour of the Mosaic authorship of the Pentateuch are
conclusive. We may thus state some of them
briefly:,它降低了书籍的旧约下面的水平犯错误人的著作，和论据，它的揣测，是建立在共有站不住脚的。
证据，在赞成的花叶作者的pentateuch是决定性的，我们可能会因此国家他们中的一些简单： ，
An examination of the following texts, 1 Kings 2:9; 2 Kings 14:6; 2 Chr.审查下列文本， 1国王2时09分; 2国王14时06分;二月人权委员会。 23:18; 25:4; 34:14; Ezra 3:2; 7:6; Dan. 23时18分; 25:4 ; 34:14 ;以斯拉3时02分; 7时06分;丹。 9:11, 13, will also plainly show that the "Law of Moses" was known during all these centuries. 9点11 ， 13 ，也将赤裸裸地表明，该法“摩西”被称为期间，所有这些数百年。 Granting that in the time of Moses there existed certain oral traditions or written records and documents which he was divinely led to make use of in his history, and that his writing was revised by inspired successors, this will fully account for certain peculiarities of expression which critics have called "anachronisms" and "contradictions," but in no way militates against the doctrine that Moses was the original author of the whole of the Pentateuch.给予，在的时候，郑慕智，存在一定的口头传统或书面记录和文件，他是神，导致利用在他的历史，以及他的写作是修订灵感的接班人，这将充分帐户的某些特殊性表达批评者所谓的“ anachronisms ”和“矛盾” ，但在没有办法militates对理论，郑慕智是原来的作者整个的pentateuch 。 It is not necessary for us to affirm that the whole is an original composition; but we affirm that the evidences clearly demonstrate that Moses was the author of those books which have come down to us bearing his name.这不是我们有必要申明，整个是一个原始的组成，但我们申明，证据清楚地表明，摩西的作者，这些书籍已下降到我们轴承他的名字。 The Pentateuch is certainly the basis and necessary preliminary of the whole of the Old Testament history and literature.该pentateuch是肯定的基础和必要的初步的整个旧约历史和文学。 (See Deuteronomy.) （见申命记） 。
(Easton Illustrated Dictionary) （伊斯顿说明字典）
Name.名字。
In the books of the Bible the following names of the Pentateuch occur: in II Chron.在书籍的圣经下列名称的pentateuch发生的：在二，慢性。 xvii.十七。 9, Neh.九， neh 。 ix.九。 3, and, with the added epithet , II Chron. 3 ，并与补充， epithet ，二慢性。 xxxiv.三十四。 14; while alone, without , is found in II Kings x. 14 ，而单，没有，是发现在二，国王十 31, I Chron. 31日，我慢性。 xxii.二十二。 11, and II Chron. 11 ，第一和第二慢性。 xii.十二。 1, xxxi. 1 ，三十一。 3, 4, and xxxv. 3 ， 4 ，和三十五。 26. 26 。 Sometimes , or a word of similar meaning, is added, as , Josh.有时候，一个字，类似的意思，是说，作为，乔什。 xxiv.二十四。 26, Neh. 26日， neh 。 viii.八。 18 (without , ib. x. 29). 18 （无，兴业。十， 29 ） 。 Another designation is , Josh.另一种是指定，乔什。 viii.八。 31, xxiii. 31日，二十三。 6; II Kings xiv.六;二世国王十四。 6; Neh.六; neh 。 viii.八。 1; or , I Kings ii.一;或，我王二。 3; II Kings xxiii.三;二世国王二十三。 25; Mal.第25条;仲裁法。 iii.三。 22 (AV iv. 4), with the addition of ; Ezra iii. 22 （的AV四。 4 ） ，加上;以斯拉三。 2 (with the addition of ), vii. 2 （加上） ，第七章。 6; , II Chron.六;第一，二，慢性。 xxv.二十五。 4 (preceded by ), xxxv. 4 （之前） ，三十五。 12. 12 。 The oldest name doubtless is (Deut. i. 5; xxxi. 9, 11, 24; xxxii. 46; Neh. viii. 2), sometimes shortened to (Deut. i. 5; xxxi. 9, 11, 24; xxxii. 46; Neh. viii. 2), or to (Neh. viii. 5), or to (Deut. xxxiii. 4).最古老的名称，无疑是（申命记一，五;三十一。 9 ， 11 ， 24日;三十二。 46 ; neh 。八。 2 ） ，有时缩短至（申命记一，五;三十一。 9 ， 11 ， 24日;三十二。 46 ; neh 。八。 2 ） ，或（ neh.八。五） ，或（申命记三十三。 4 ） 。 The last two names occur with great frequency in Jewish tradition, where the Torah becomes a living creature.最后两个名字出现的频率很大，在犹太传统，那里诵读经文，成为生活的动物。 The expression "the five books," which is the origin of the term "Pentateuch," occurs only in Jewish tradition, which has also been the source for "Genesis," etc., as the names of the books of the Pentateuch (see Blau, "Zur Einleitung in die Heilige Schrift," pp. 40-43).表达的“五本书” ，这是起源而言， “ pentateuch ， ”只发生在犹太人的传统，亦已来源为“成因”等，由于名称的书籍的pentateuch （见布劳， “ zur einleitung在模具heilige schrift ， ”第40-43段） 。
Quinary Division of the Torah.五部对诵读经文。
According to all critics, regardless of the schools to which they belong, the Torah forms a single work, which is represented, even at the present day, by the synagogal Scroll of the Law; nor does history know of any other Torah scroll.根据所有的批评者，不论学校，他们所属的，诵读经文，形成了一个单一的工作，这是代表，即使在目前的一天，由synagogal滚动的法律，也不知道历史上的任何其他诵读经文卷轴。 The fivefold division of the Pentateuch was due to purely external causes, and not to a diversity of content; for in volume the Torah forms more than a fourth of all the books of the Bible, and contains, in round numbers, 300,000 letters of the 1,100,000 in the entire Bible.该五倍部对pentateuch是由于纯粹是外因，而不是一个内容的多样性;货量在神训形式多于四分之一的所有图书的圣经，并载，在一轮号码， 30.0万信的1100000 ，在整个圣经。 A work of such compass far exceeded the normal size of an individual scroll among the Jews; and the Torah accordingly became a Pentateuch, thus being analogous to the Homeric poems, which originally formed a single epic, but which were later split into twenty-four parts each.的工作，如指南针，远远超过正常大小的个人滚动之间的犹太人和犹太教律法因此成为pentateuch ，从而类似向荷马的诗歌，原本形成了一个单一的史诗，但后来被分成24每个部分。
Division into Sections.划分路段。
Like them, moreover, the Pentateuch was divided according to the sense and with an admirable knowledge of the subject (Blau, "Althebräisches Buchwesen," pp. 47-49), while subdivisions were also made into the so-called open and closed "parashiyyot," whose exact interrelation is not yet clear.和他们一样，此外， pentateuch分据的意义及与令人钦佩的知识主题（布劳， “ althebräisches buchwesen ， ”第47-49段） ，而下属也发了言到，所以所谓的公开和非公开“ parashiyyot ， “其确切的相互关系，目前尚不清楚。 There are in all 669 sections, 290 open and 379 closed.有在所有669节， 290和379打开封闭。 Another class of parashiyyot divides the weekly lessons, now called "sidrot," into seven parts.另一个阶级的parashiyyot划分为每周的经验教训，现在所谓的“ sidrot ” ，分为七个部分。 The Torah also falls, on the basis of the lessons for the Sabbath, into 54 sidrot according to the annual cycle, and into 155 according to the triennial cycle.神训也属，在此基础上的经验教训，为安息日，到54 sidrot根据年度周期，并到155根据三年期循环。 The former division, which is now used almost universally, is the Babylonian; and the latter, which has recently been introduced into some Reform congregations, is the Palestinian.前部，这是现在使用的几乎普遍，是巴比伦;及后者，最近已被引入一些改革教会，是巴勒斯坦人。 The latter class of sidrot, however, has no external marks of division in the scrolls of the synagogue; while the divisions in the former, like the parashiyyot, are indicated by blank spaces of varying length (see Sidra).后者类sidrot ，但是，没有外部马克的分工，在春联的犹太教堂;而告在前者，像parashiyyot ，所指示的空白不同长度的（见锡德拉） 。 This probably implies a greater antiquity for the sections which are thus designated, although the divisions into 5,845 verses, which seem to be still older, have no outward marks.这可能意味着更大的古物为条文，因此，指定的，虽然告到5845诗，似乎仍然老年人，没有向外马克。 The system of chapters was introduced into the editions of the Hebrew Bible, and hence into the Torah, from the Vulgate.该系统的章节被引入到版本的希伯来语圣经，因此到诵读经文，从武加大。 This mode of division is not known to the Masorah, though it was incorporated in the final Masoretic notes, for individual books of the Pentateuch.这种模式的分工是不知道向masorah ，虽然是纳入最后的masoretic注意到，个别书籍的pentateuch 。 It is given in modern editions of the Hebrew Bible simply on the basis of the stereotyped editions of the English Bible Society, which followed earlier examples.这是由于在现代版本的希伯来语圣经只是在此基础上的定型版本的英语圣经的社会，其次是较早前的例子。
Jewish Tradition and the Torah.犹太传统和犹太教律法。
The external form of the Torah is discussed in such articles as Manuscripts, Scroll of the Law, and Mantle of the Law; but so numerous are the assertions of tradition concerning its contents and its value that the repetition of even a very small part of them would far exceed the limits of this article.外部形式的诵读经文，讨论了在这类物品作为手稿，滚动的法律，与地幔的法律，但如此之多是武断的传统有关，其内容和其价值的重复，甚至一个很小的一部分，他们将远远超过限额的这篇文章。 Every page of the Talmud and Midrash is filled with citations from the Pentateuch and with the most fulsome praise of it, united with super-human love and divine respect therefor.每一页的塔木德和米德拉士是充满引文从pentateuch和与最fulsome的赞誉，美国与超人类的爱与神的尊重，从而。 In the five volumes of Bacher's work on the Haggadah, the Torah and its study form a special rubric in theaccount of each "sofer," or scholar of the Law.在五册bacher的工作对haggadah ，诵读经文，并研究其形成一个特别的名义在theaccount每个“ sofer ， ”或学者的法律。 In all probability there never was another people, except possibly the Brahmans, that surrounded its holy writings with such respect, transmitted them through the centuries with such self-sacrifice, and preserved them with so little change for more than 2,000 years.在所有的概率有没有是另一个人，除可能brahmans ，即包围，其神圣的著作等方面，转发了他们通过这样的百年自我牺牲，维护了他们这么少的变化，为超过2000年。 The very letters of the Torah were believed to have come from God Himself (BB 15a), and were counted carefully, the word "soferim" denoting, according to the Talmud (Ḳid. 30a), "the counters of the letters."非常信件的诵读经文，相信有来自上帝（ BB心跳15A条） ，并仔细清点，单词“ soferim ”指，根据该塔木德（ ḳid. 30A条） ， “柜台的信件” 。 A special class of scholars devoted all their lives to the careful preservation of the text ("Masorah"), the only analogy in the literature of the world being found in India, where the Vedas were accurately preserved by similar means.一类特殊的学者，专门讨论所有他们的生命，以精心保存的文本（ “ masorah ” ） ，唯一的比喻，在文学的世界上被发现在印度，那里的吠陀准确保存以类似方式进行。
Preexistence of the Torah. preexistence的诵读经文。
The Torah is older than the world, for it existed either 947 generations (Zeb. 116a, and parallels) or 2,000 years (Gen. R. viii., and parallels; Weber, "Jüdische Theologie," p. 15) before the Creation.该诵读经文是老年人，比世界，因为它存在，无论是947一代（ zeb. 116a ，和平行）或2000年（创r.八，和平行;韦伯， “ jüdische theologie ， ”第15页）之前，建立。 The original Pentateuch, therefore, like everything celestial, consisted of fire, being written in black letters of flame upon a white ground of fire (Yer. Sheḳ. 49a, and parallels; Blau, "Althebräisches Buchwesen," p. 156).原pentateuch ，因此，像一切天体，构成火灾，正在写的信件，黑色的火焰后，白色的地面火灾（ yer. sheḳ 。 49A条，及平行;布劳， “ althebräisches buchwesen ， ” 156页） 。 God held counsel with it at the creation of the world, since it was wisdom itself (Tan., Bereshit, passim), and it was God's first revelation, in which He Himself took part.上帝举行的律师与它在创造了世界，因为它是智慧本身（ tan. ， bereshit ，各处） ，这是上帝的启示第一，在他本人参加了会议。 It was given in completeness for all time and for all mankind, so that no further revelation can be expected.这是由于在完整性，所有时间和为全人类的，所以没有进一步的启示，可以预期。 It was given in the languages of all peoples; for the voice of the divine revelation was seventyfold (Weber, lc pp. 16-20; Blau, "Zur Einleitung in die Heilige Schrift," pp. 84-100).这是由于在语言文字的所有人民;的声音，神的启示是seventyfold （韦伯，立法会第16-20段;布劳， “ zur einleitung在模具heilige schrift ， ”页。 84-100 ） 。 It shines forever, and was transcribed by the scribes of the seventy peoples (Bacher, "Ag. Tan." ii. 203, 416), while everything found in the Prophets and the Hagiographa was already contained in the Torah (Ta'an. 9a), so that, if the Israelites had not sinned, only the five books of Moses would have been given them (Ned. 22b).它的光芒，永远被转录由文士的70人（ bacher ， “银。谭” 。二， 203 ， 416 ） ，而一切都发现在先知和hagiographa是已载于犹太教律法（ ta'an 。 9A ）条，所以，如果以色列人还没有罪，只有五本书的郑慕智将已给了他们（ ned. 22 B条） 。 As a matter of fact, the Prophets and the Hagiographa will be abrogated; but the Torah will remain forever (Yer. Meg. 70d).作为一个的问题，事实上，先知和hagiographa将废止;诵读经文，但将永远（ yer.梅格。 70d ） 。 Every letter of it is a living creature.每一个信这是一个生活的动物。 When Solomon took many wives, Deuteronomy threw himself before God and complained that Solomon wished to remove from the Pentateuch the yod of the word (Deut. xvii. 17), with which the prohibition of polygamy was spoken; and God replied: "Solomon and a thousand like him shall perish, but not one letter of the Torah shall be destroyed" (Lev. R. xix.; Yer. Sanh. 20c; Cant. R. 5, 11; comp. Bacher, lc ii. 123, note 5).当所罗门花了很多的妻子，申命记投掷自己在上帝面前，并抱怨说，所罗门希望删除从pentateuch该yod的Word （申命记十七17 ） ，与禁止一夫多妻制是发言;上帝回答说： “索罗门和千像他亡，但没有一个信的犹太教律法应予以销毁“ （ lev. r.十九; yer 。 sanh 。 20C条; cannot 。 r. 5日， 11日;可比。 bacher ，立法会二， 123 ，请注意5 ） 。 The single letters were hypostatized, and were active even at the creation of the world (Bacher, lci 347), an idea which is probably derived from Gnostic speculation.单信hypostatized ，并积极，甚至在创立世界（ bacher ，国际狮子总会347 ） ，一个想法，这可能是来自gnostic的投机活动。 The whole world is said to be only 1/3200 of the Torah ('Er. 21a).整个世界据说是1 / 3200的犹太教律法（ '呃。 21 ） 。
Israel received this treasure only through suffering (Ber. 5a, and parallels), for the book and the sword came together from heaven, and Israel was obliged to choose between them (Sifre, Deut. 40, end; Bacher, lc ii. 402, note 5); and whosoever denies the heavenly origin of the Torah will lose the future life (Sanh. x. 1).以色列收到此珍惜，只有通过痛苦（ ber. 5 ，和平行） ，为这本书和剑走到一起是从天上，和以色列有责任之间作出选择他们（ sifre ， deut 。 40 ，结束; bacher ，立法会二。 402 ，注5 ） ;凡否认天上的原产地的犹太教律法就会失去未来的生活（ sanh.十1 ） 。 This high esteem finds its expression in the rule that a copy of the Pentateuch is unlimited in value, and in the ordinance that the inhabitants of a city might oblige one another to procure scrolls of the Law (Tosef., BM iii. 24, xi. 23).这崇高的敬意认定，其表达的规则的副本，该pentateuch是无限的价值，并在该条例的居民一个城市可能会迫使一的另一个采购春联的法律（ tosef. ，骨髓三， 24日，第十一23段） 。 The pious bequeathed a copy of the Torah to the synagogue (ib. B. Ḳ. ii. 3); and it was the duty of each one to make one for himself, while the honor paid the Bible greatly influenced the distribution of copies and led to the foundation of libraries (Blau, "Althebräisches Buchwesen," pp. 84-97).该虔诚留下的一份拷贝的诵读经文，以犹太教堂（ ib.乙ḳ二。 3 ） ;它的责任，每一个使一为自己，而荣誉，付出了很大的影响圣经的分布和副本导致的基础图书馆（布劳， “ althebräisches buchwesen ， ”页。 84-97 ） 。
Study of the Torah.研究的诵读经文。
The highest ideal of young and old and of small and great was the study of the Law, thus forming a basis for that indomitable eagerness of the Jewish people for education and that unquenchable thirst for knowledge which still characterize them.最高理想的年轻人和老年人和小和大是研究法律，从而形成一个基础，即不屈不挠的渴望犹太人民的教育和unquenchable求知欲，这仍然是他们的特点。 "As the child must satisfy its hunger day by day, so must the grown man busy himself with the Torah each hour" (Yer. Ber. ch. ix.). “作为孩子必须满足其饥饿一天一天，所以必须长大成人的男子忙自己与犹太教律法每一个小时” （ yer.的误码率。甲烷。第九） 。 The mishnah (Pe'ah i.) incorporated in the daily prayer declares that the study of the Law transcends all things, being greater than the rescue of human life, than the building of the Temple, and than the honor of father and mother (Meg. 16b).该米示拿（ pe'ah一）注册在每天的祈祷宣布，该项研究的法律超越了所有的东西，大于拯救人的生命，比建设的庙宇，比荣誉的父亲和母亲（梅格。 16B条） 。 It is of more value than the offering of daily sacrifice ('Er. 63b); a single day devoted to the Torah outweighs 1,000 sacrifices (Shab. 30a; comp. Men. 100a); while the fable of the Fish and the Fox, in which the latter seeks to entice the former to dry land, declares Israel can live only in the Law as fish can live only in the ocean.这是更多的价值比提供每日牺牲（ '呃。 63b ） ;单日专门用来诵读经文大于1000年的牺牲（ shab. 30A条;可比。男性。 100A条） ;则寓言鱼和狐狸，在其中后者旨在吸引前者旱地，宣布以色列可以只生活在法律上可以作为鱼只生活在海洋中。 Whoever separates himself from the Torah dies forthwith ('Ab. Zarah 3b); for fire consumes him, and he falls into hell (BB 79a); while God weeps over one who might have occupied himself with it but neglected to do so (Ḥag. 5b).谁政企分开，自己从诵读经文去世，随即（ '抗体。 zarah 3B ）条;消防消耗了他，他落入地狱（ BB心跳79A条） ;而上帝weeps超过1谁可能被占领自己的，但忽视了这样做的（ ḥag 。 5B ）条。 The study must be unselfish: "One should study the Torah with self-denial, even at the sacrifice of one's life; and in the very hour before death one should devote himself to this duty" (Soṭah 21b; Ber. 63b; Shab. 83b).研究必须无私： “一应研究诵读经文与自我否定，甚至在牺牲自己的生命;而在很小时死亡前一应致力于这个责任” （ soṭah第二十一期乙;误码率。 63b ;的Shab 。 83B条） 。 "Whoever uses the crown of the Torah shall be destroyed" (Ned. 62a). “谁使用官方的犹太教律法应予以销毁” （ ned. 62 A条） 。 All, even the lepers and the unclean, were required to study the Law (Ber. 22a), while it was the duty of every one to read the entire weekly lesson twice (Ber. 8a); and the oldest benediction was the one spoken over the Torah (ib. 11b).所有的，即使是麻风病人和不洁的，须研究法（ ber. 22A条） ，而这是责任，每一个阅读整每周两次的教训（ ber. 8 ） ;和最古老的benediction是一发言在诵读经文（ ib. 11 B款） 。 Prophylactic power also is ascribed to it: it gives protection against suffering (ib. 5a), against sickness ('Er. 54b), and against oppression in the Messianic time (Sanh. 98b); so that it may be said that "the Torah protects all the world" (Sanh. 99b; comp. Ber. 31a).预防性的权力亦是归因于它：它给保护，以免遭受（ ib. 5A ）条，对疾病（ '呃。 54b ） ，和反对压迫，在弥赛亚的时间（ sanh. 98b ） ;以便它可以说， “诵读经文，保护世界上所有“ （ sanh. 99b ;可比。误码率。 31 A条） 。 The following sayings may be cited as particularly instructive in this respect: "A Gentile who studies the Torah is as great as the high priest" (B. Ḳ. 38a).以下的说法可引称为特别有启发性，在这方面： “一詹蒂莱谁研究诵读经文是大高神父” （乙ḳ 。 38A条） 。 "The practise of all the laws of the Pentateuch is worth less than the study of the scriptures of it" (Yer. Pe'ah i.), a conclusive refutation of the current view of the Nomism of the Jewish faith. “执业的各项法律的pentateuch是值得少于研究圣经的” （ yer. pe'ah一） ，结论驳斥当前视图中的nomism的犹太信仰。 After these citations it becomes readily intelligible that, according to the Talmudic view, "God Himself sits and studies the Torah" ('Ab. Zarah 3b).之后，这些引文，它成为容易理解，根据该talmudic认为， “上帝自己坐在和研究圣经” （ '抗体。 zarah 3B ）条。
Criticism of the Torah Among Jews.批评的诵读经文，其中的犹太人。
The spirit of criticism naturally developed from this devotion to the Pentateuch, in spite of faith and reverence.精神的批评，自然形成的从这个奉献给pentateuch ，尽管有信仰和崇敬。 The very existence of the doctrine that the Law was of heavenly origin, and that whosoeverdenied this dogma had no share in the life to come (Sanh. x.), shows that there was a school which assumed a critical attitude toward the Torah.生死存亡的学说，该法是天上的原产地，以及whosoeverdenied这个教条，没有分享在生命来（ sanh.十） ，表明有一所学校承担了关键的态度，诵读经文。 There is much evidence in proof of this; but here only the history of criticism within the orthodox synagogue will be discussed.有很多证据，证明了这一点，但在这里，只有历史批评正统的犹太教堂会加以讨论。 It was a moot point whether the Law was given all at once or in smaller rolls at different times (Giṭ. 60a); and the further question was discussed, whether Moses or Joshua wrote the last eight verses of the Pentateuch (BB 14b-15a).这是一个模拟点，法律是否给予一次全部或在较小的轧辊在不同的时间（ giṭ. 60 A ） ;并进一步讨论了这个问题，无论是摩西或约书亚写道过去八年诗的pentateuch （ BB心跳14b - 15A条） 。 It was definitely affirmed, on the other hand (ib.), that Moses composed the sections concerning Balaam (Num. xxii.-xxiv.), thus closing all discussions on that score.这是绝对的肯定，另一方面（ ib. ） ，郑慕智组成的章节有关巴兰（ num. xxii. -二十四。 ） ，从而关闭所有的讨论，认为评分。 Many tacit doubts are scattered through the Talmud and Midrash, in addition to those which Einstein has collected.许多默契，怀疑是分散的，通过塔木德和米德拉士中，除了那些爱因斯坦已收集。 In the post-Talmudic period, in like manner, there was no lack of critics, some of them recognized as such again only in recent times, although Abraham ibn Ezra, who was joined by Spinoza, has long been recognized as belonging to this class.在后talmudic期间，在一样的方式，并没有缺乏批评，他们中的一些公认的，如再次只是在最近的时代，虽然石礼谦伊本以斯拉，谁加入了斯宾诺莎，长期以来一直被认定为属于这一类。
Composition.组成。
The composition of the Torah should be discussed on the basis of the old Semitic concepts, which planned a work of literature practically rather than systematically.组成部分诵读经文应该讨论的基础上的旧犹太人的概念，计划工作的文学，实际上，而非系统。 Repetitions, therefore, should not be eliminated, since things which are good and noble may and should be brought to remembrance many times.重复，因此，不应该被淘汰，因为事情是良好的和崇高的可能，并应提请纪念了很多次。 From the point of view of effective emphasis, moreover, a change of context may develop a new and independent application of a given doctrine, especially if it be repeated in other words.从的角度来看，有效的重视，此外，改变的背景下有可能发展一种新的和独立的应用某一学说，尤其是如果它再次发生在其他的话。 Thus tradition (The Thirty-two Rules of Eliezer b. Jose ha-Gelili) took "the repeated doctrine" as its rule of interpretation, and left large numbers of repetitions (parallel passages) in its collections of oral teachings.因此，传统（ 32规则埃利泽乙圣荷西公顷- gelili ） “重复原则”作为其解释规则，并留下大量的重复（平行通道）在其收藏的口头教诲。 The framework of the Pentateuch is historical narrative bound together by the thread of chronology.框架内的pentateuch是历史叙事的约束一起由螺纹的年表。 There is no rigid adherence to the latter principle, however; and the Talmud itself accordingly postulates the rule: "There is no earlier and no later in the Torah" (Pes. 6b et passim).有没有硬性坚持后者的原则，但;及犹太法典本身因此假设的规则： “有没有更早的，并没有后来，在诵读经文” （ pes. 6B型等各处） 。 From a Masoretic point of view, the Mosaic code contains the history of a period of about 2,300 years.从masoretic的角度来看，花叶代码包含的历史，为期约二千三百年。 As has already been noted in regard to the names of the individual books, the Talmud and the Masorah divided the Torah into smaller units according to its contents, so that Genesis includes the story of Creation and of the Patriarchs, Exodus the account of the departure from Egypt, the revelation, and so on.正如已经指出，在有关的名称，个人的书籍，塔木德和masorah划分成较小的犹太教律法单位根据其内容，使成因，包括故事的创作和对patriarchs ，出埃及记的帐户离境来自埃及，启示，等等。
Style.作风。
The style of the Pentateuch, in keeping with its content, differs widely from the diction of the Prophets and the Psalms.作风的pentateuch ，在符合其内容，不同的广泛，从词的先知和诗篇。 It is less lofty, although it is not lacking in dramatic force, and it is concrete rather than abstract.这是崇高的不足，虽然这是不缺乏的戏剧性的力量，它是具体的而非抽象的。 Most of the laws are formulated in the second person as a direct address, the Decalogue being the best example.大部分的法律是制定了在第二次人作为直接地址，十诫作为最好的例子。 In certain cases, however, the nature of the subject requires the third person; but the Torah reverts as quickly as possible to the second as being the more effective form of address (comp., for example, Deut. xix. 11-21).在某些情况下，不过，学科性质，需要第三人;但诵读经文归还尽快第二次被认为更有效的形式，地址（ comp. ，举例来说， deut 。十九。 11月21日） 。 In the Pentateuch, temporal depiction is the usual method.在pentateuch ，颞叶的描述是通常的方法。 The process of creation, rather than the universe as a whole, is described; and the account brings the world visibly into being in six main parts.的过程中创造，而不是宇宙作为一个整体，是描述;帐户带来了明显的世界正在形成，在六个主要部分。 In the creation of man, of plants, and of paradise God is seen at work, and the same process of coming into being may be traced in the ark of Noah and similar descriptions.在创造的男子，植物，和天堂上帝被认为是在工作中，同一进程中来，到可追溯到在方舟的诺亚和类似的说明。 A remarkable example of word-painting is the account of the consecration of Aaron and his sons to the high-priesthood (Lev. viii.).显着的例子，字画是该帐户的consecration艾伦和他的儿子向高司铎（ lev.第八） 。 Here the reader watches while Moses washes the candidates, dresses them, etc. ("Magyar-Zsidó Szemle," ix. 565 et seq.).在这里，读者手表，而郑慕智洗候选人，女连衣裙，等（ “马札尔- zsidó szemle ， ”九。 565条及以下各条） 。 Naïve simplicity is a characteristic trait of Pentateuchal style, which understands also the art of silence.朴素简单，是一个特点，性状pentateuchal风格，理解，也是艺术的沉默。 Thus, as in all great products of world-literature, feminine beauty is not described in detail; for Sarah, Rachel, and other heroines are merely said to be beautiful, while the completion of the picture is left to the imagination of the reader.因此，正如在所有伟大的产品，世界文学，女性的美不是详细地描述;莎拉，雷切尔，和其他的女主人公，只是说是美丽的，而完成的图片是左的想象力的读者。
Laws of the Torah.法律的诵读经文。
The contents of the Torah fall into two main parts: historical and legal.的内容，该诵读经文分为两个主要部分：历史和法律依据。 The latter commences with Ex.后者与前展开。 xii.; so that the Tannaim maintained that the Law actually began there, proceeding on the correct principle that the word "Torah" could be applied only to teachings which regulated the life of man, either leading him to perform certain acts (commands = ) or restraining him from them (prohibitions = ).十二。 ; ，使该tannaim坚持认为，法律其实是开始有，程序上的正确原则，即“圣经”可能只适用于其中的教诲，规范生活的男子，无论是领导，他要执行某些行为（命令= ）或抑制他从他们（禁止= ） 。 The Talmud enumerates a total of 613 rules, 248 being commands and 365 prohibitions (see Jew. Encyc. iv. 181, sv Commandments, The 613).犹太法典列举了共613条， 248被命令和365的禁令（见犹太人。 encyc四。 181 ， sv诫命， 613 ） 。 In the post-Talmudic period many works were written on these 613 "miẓwot," some even by Maimonides.在后talmudic期间，很多工程的书面对这些613 “ miẓwot ” ，有的甚至由迈蒙尼德。 The legal parts of the Pentateuch include all the relations of human life, although these are discussed with greater detail in the Talmud (see Talmudic Laws).法律部分的pentateuch包括所有关系人的生命，虽然这些都是讨论与更详细，在塔木德（见talmudic法律） 。 The Torah recognizes no subdivisions of the commandments; for all alike are the ordinances of God, and a distinction may be drawn only according to modern ideas, as when Driver (in Hastings, "Dict. Bible," iii. 66) proposes a triple division, into juridical, ceremonial, and moral "torot."该诵读经文不承认任何区分诫命;所有都在条例的上帝，区分可得出，只有根据现代理念，当司机（在黑斯廷斯， “翻译字典。圣经” ，三， 66岁）提出了三重司，成为法人，礼仪和道德“ torot ” 。
Penal Law.刑法。
Montefiore was correct when, in laying emphasis on the ethical aspect of the Biblical concept of God, he declared that even the law of the Bible was permeated with morality, propounding his view in the following words ("Hibbert Lectures," p. 64): "Most original and characteristic was the moral influence of Jahveh in the domain of law. Jahveh, to the Israelite, was emphatically the God of the right. . . . From the earliest times onward, Jahveh's sanctuary was the depository of law, and the priest was His spokesman." montefiore是正确的时，在将重点放在伦理方面的圣经的概念，上帝，他宣称，即使法律圣经是贯穿道德， propounding他认为在以下的话（ “ •希伯特讲座” ，第64页） ： “最原始和特点是道德的影响jahveh在网域的法律。 jahveh ，向以色列人，是强调神的权利。 。从最早的时候起， jahveh的庇护所是保存法，神父是他的发言人“ 。 The most prominent characteristic of the Pentateuchal law, as compared with the laws of ancient peoples and of medieval Europe, is mildness, a feature which is still further developed in the Talmud.最突出的特点，该pentateuchal法，与法律古代人民和欧洲中世纪，是温和，一项功能，该功能仍然是进一步发展，在塔木德。 The Torah is justly regarded as the source of humane law.该诵读经文是公正视为来源人道法。 Although such phrases occur as "that soul shall be cut off from his people" or "so shalt thou put the evil away from the midst of thee," it would be incorrect to take them literally, or to deduce from them certain theories of penal law, as Förster has recently done.虽然这些词组出现“的灵魂，应切断他的人民”或“使shalt你把邪恶的远离中你” ，便不正确采取他们从字面上看，或推论，从他们的某些理论刑法法， förster最近做了。 On the contrary, these expressions prove that the Mosaiclaw was not a legal code in the strict sense of the term, but an ethical work.与此相反，这些表现形式，证明该mosaiclaw是不是一个法律的代码在严格意义上的任期，但一个道德的工作。 Although the Talmudists made it a penal code, instinctively reading that character into it, the penal law of the Torah is something theoretical which was never put into practise.虽然talmudists了刑法，本能地认为，读字符到它，刑法的诵读经文，是一些理论，这是从来没有付诸实行。 This view is supported by the fact that a commandment is stated sometimes without the threat of any penalty whatever for its violation, and sometimes with the assignment even of death as a punishment for its transgression.这种观点是支持这样一个事实，即戒律是说明有时没有威胁任何惩罚，无论其侵犯，有时与转让，甚至死亡作为一种惩罚其侵。 In like manner, tradition frequently substitutes such a phrase as "he forfeited his life" for "transgression worthy of death."在喜欢的方式，替代传统的经常这样一个词组“他断送了他的生命”为“侵值得死亡” 。
Civil Law.民法。
On the other hand, the civil law of the Torah, which is more developed and bears a practical character, probably accords more closely with ancient Jewish legal procedure.在另一方面，民法的诵读经文，这是较发达和负有的实践品格，大概协定更紧密地与古老的犹太法律的程序。 It reflects the conditions of an agricultural state, since most of the laws relate to farming and cognate matters.它反映了条件，一个农业国家，由于大部份的法律，涉及到农业和同源事宜。 There was no Hebrew word for "store," although "just measure" was mentioned.有没有希伯来语意为“商店， ”虽然“刚才措施”中提到。 It must be borne in mind, however, that to satisfy the more advanced conditions of later times, the Talmudists both supplemented the Mosaic law and by means of analogy and similar expedients interpolated into the Torah much which it did not contain originally.它必须紧记，不过，以满足更先进的条件，稍后的时间， talmudists既补充了马赛克法和手段的比喻和类似的权宜插值到诵读经文很多，其中不包含原来的。
From the earliest times the Synagogue has proclaimed the divine origin of the Pentateuch, and has held that Moses wrote it down from dictation, while the religions based on Judaism have until very recently held the same view.从最早的时候犹太教堂已经宣布神原产地的pentateuch ，并认为，郑慕智写了下来，从听写，而宗教的基础上有犹太教直到最近举行了同样的看法。 Biblical criticism, however, denies the Mosaic authorship and ascribes only a portion of varying extent to so ancient an origin.圣经的批评，不过，否认花叶作者和赋予只有部分不同程度的这么一个古老的起源。 A history of criticism in regard to this point is given by Winer ("BR" ii. 419 et seq.) and by Driver (in Hastings, "Dict. Bible," iii. 66), while Montefiore expresses himself as follows (lc): "The Torah-or teaching-of the priests, half judicial, half pædagogic, was a deep moral influence; and there was no element in the religion which was at once more genuinely Hebrew and more closely identified with the national God. There is good reason to believe that this priestly Torah is the one religious institution which can be correctly attributed to Moses. . . . Though Moses was not the author of the written law, he was unquestionably the founder of that oral teaching, or Torah, which preceded and became the basis of the codes of the Pentateuch."历史的批评，关于这一点是由温纳（ “溴”二419等及以下各段）及司机（在黑斯廷斯， “翻译字典。圣经” ，三， 66岁） ，而montefiore表示自己如下（立法会）表示： “诵读经文-或教学的祭司，半司法，半pædagogic ，这是一个深刻的道德影响力;不存在的元素，在宗教，这是一次更真正希伯来语和更密切的确定与全国上帝有是很好的理由相信这priestly诵读经文，是一个宗教机构，可以正确地归因于摩西。 。郑慕智虽然没有作者的书面法，他是毫无疑问的创始人认为，口语教学，或诵读经文，其中之前，成为根据该守则的pentateuch “ 。 The legal parts of the Torah are found in Ex.法律部分的诵读经文被发现在特惠。 xx.-xxiii., xxv.-xxxi., xxxiv.-xxxv.; Lev. xx. -二十三， xxv. -三十一， xxxiv. -三十五。 ;列弗。 i.-viii., xi.-xxv., xxvii.; Num.一，第八， xi. -二十五，二十七。 ; NUM个。 v.-x., xviii., xix., xxvii.-xxx., these laws being repeated in Deut. v.-x. ，十八，十九， xxvii. -三十。 ，这些法律被反复在deut 。 iv.四。 et seq.等法律。
Joseph Jacobs,
Ludwig Blau约瑟夫雅各布斯，路德维希布劳
Jewish Encyclopedia, published between
1901-1906.犹太百科全书， 1901年至1906年之间出版的。
Bibliography:
参考书目：
Bacher, Ag. bacher ，银。
Tan.; idem, Ag.谭。 ;同上，银。
Pal.帕尔。 Amor.奥马尔。 Index, sv Tora and Studium der Lehre;
Baumgartner, Les Etudes Isagogiques chez les Juifs, Geneva, 1886; Blau, Zur
Einleitung in die Heilige Schrift, Strasburg, 1894; idem, Studien zum
Althebräischen Buchwesen und zur Biblischen Litteraturgeschichte, Strasburg,
1902; Büchler, The Triennial Reading of the Law and Prophets, in JQR
vi.指数， sv tora和studium明镜教;鲍姆加特纳，本港就业辅导组练习曲isagogiques chez本港就业辅导组juifs
，日内瓦， 1886年;布劳， zur einleitung在模具heilige schrift ， strasburg ， 1894年;同上， studien
zum althebräischen buchwesen und zur biblischen litteraturgeschichte ， strasburg
， 1902年; büchler ，三年期读的法律和先知，在jqr六。 1-73; Eisenstadt, Ueber Bibelkritik in
der Talmudischen Litteratur, Frankfort-on-the-Main, 1894; Förster, Das Mosaische
Strafrecht in Seiner Geschichtlichen Entwickelung, Leipsic, 1900; Hamburger, RBT
supplementary vol. 1-73 ;艾森斯塔特， ueber bibelkritik在明镜talmudischen
litteratur ，法兰克福-对- -主要， 1894年; förster ，之mosaische strafrecht在seiner
geschichtlichen entwickelung ， leipsic ， 1900年;汉堡包，随机呼气测试的补充卷。 iii.三。 60-75; Hastings, Dict. 60-75
;黑斯廷斯，翻译字典。 Bible,
iii.圣经，三。 64-73; Jew. 64-73 ;犹太人。
Encyc. encyc 。 vii.七。 633-638; Michaelis-Saalschütz,
Mosaisches Recht, Berlin, 1842-46; Herzog-Hauck, Real-Encyc. 633-638
;米氏saalschütz ， mosaisches里克说，柏林， 1842年至1846年;赫尔佐克- hauck ，实时encyc 。
xiii.十三。 486-502; Weber, Jüdische Theologie,
pp. 486-502 ;韦伯， jüdische theologie ，聚丙烯。 14-34, and Index, Leipsic, 1897; Winer,
BR 3d ed., i. 14-34 ，并编制索引， leipsic ， 1897 ;温，溴三维版，一。 415-422. 415-422 。
For the criticism of the Torah compare the text-books of the history of Judaism and of Old Testament theology.为批评的诵读经文比较纯文字书籍的历史，犹太教和旧约圣经神学。 See also Pentateuch.也见pentateuch 。
I. USE OF WORD一，使用Word
Torah, (cf. Hiph. of ), signifies first "direction, instruction", as, for instance, the instruction of parents (Proverbs 1:8), or of the wise (Proverbs 3:1).诵读经文， （参见hiph 。 ） ，标志着第一“的方向，指示” ，因为，举例来说，父母的指示（谚语1时08分） ，或该明智（谚语3:1 ） 。 It is used chiefly in reference to the Divine instruction, especially through the revelation to Moses, the "Law", and to the teaching of the Prophets concerning the will of God.这是用主要是在参考神的指示，特别是通过启示摩西， “法律” ，以及教学的先知关于将上帝的。 In the sense of law "Torah" refers only to the Divine laws.在该法律意识的“圣经” ，只是指神的法律。 "Torah" is applied to the books containing the teaching of the Mosaic revelation and the Law, that is, the Pentateuch. “圣经”是适用于书籍载有教学镶嵌的启示和法律的规定，那就是， pentateuch 。 In Jewish theology Torah signifies, first, the totality of Jewish doctrine, whether taken as a basis for religious knowledge and conduct, or as a basis for study.在犹太神学诵读经文，标志，第一，全部犹太学说，是否采取了以此为基础的宗教知识和行为，或以此为基础的研究。 The body of Biblical writings, especially the Pentateuch, being the source of religious teaching and law, the term "Torah" is applied also to the entire Scriptures (cf. Blau, "Zur Einleitung in die hl. Schrift", Budapest, 1894, 16 sq.), or to passages from the Prophets and the Hagiographa, for instance, "Ab. zara", 17a, in reference to Prov., v, 8, and "Sanh."正文圣经的著作，特别是pentateuch ，作为来源，宗教教职法， “圣经”是也适用于整个经文（参见布劳， “ zur einleitung在模具hl 。 schrift ” ，布达佩斯， 1894年， 16平方米） ，或通道，从先知和hagiographa ，举例来说， “上诉。 zara ” ， 17A条，在参照省，五，八，和“ sanh ” 。 91b, in connexion with Ps. 91b ，在与Connexion公司的PS 。 lxxxiv, 5. lxxxiv ， 5 。 The expression, however, generlly signifies the Pentateuch.表达，不过， generlly标志着pentateuch 。 In passages like ("the Scriptures [Torah] consist of three parts, Torah, Prophets, and Hagiographa" [Midrash Tanchuma to Ex., xix, 1]) "Torah" is used in two senses–one general, meaning the whole Scriptures, the other special, signifying the Pentateuch.在通道一样， （ “经文[圣经]构成分为三部分，诵读经文，先知，和hagiographa ” [米德拉士tanchuma当然，十九， 1 ] ） “圣经”是用来在两个意义-一个一般，这意味着整个经文，其他特殊，标志着pentateuch 。 Elsewhere (Siphre to 32, 13-135b 24) the Torah is plainly distinguished from the non-Pentateuchal books by the comparison of miqra () and Torah.在其他地方（ siphre至32 ， 13 - 135b 24 ）诵读经文，显然是有别于非pentateuchal的书籍比较miqra （ ）和犹太教律法。 Besides the "written" Torah, , the Judaism which holds to tradition speaks of an "oral" Torah, , the commentaries and the ordinances which put into effect the laws contained in the Pentateuch.除了“书面”诵读经文， ，犹太教持有传统，讲一个“口头”诵读经文， ，评论和条例，其中付诸实施的法律，载于pentateuch 。 This oral Torah, it is claimed, was revealed to Moses and has been preserved in Israel by tradition (see TALMUD.)这项口头诵读经文，这是声称，发现摩西，并一直保留在以色列的传统（见塔木德） 。
II.二。 TORAH IN THE RESTRICTED SENSE OF PENTATEUCH诵读经文，在限制的责任感pentateuch
The Torah relates the preparatory measures for and the establishment of the Old-Testament theocracy, and contains the institutions and laws in which this theocracy found its visible expression.该诵读经文涉及筹备措施和建立老圣经的神权，并载的机构和法律在本神发现其有形的表达。 The old Testament itself calls the entire work after its main contents (ha)tora or sefer (), ha-tora, that is, "the book of the Torah", as in II Esd.旧约本身的要求，整个工作后，其主要内容（医管局） tora或sefer （ ） ，房委会- tora ，那就是“这本书的诵读经文” ，在二，公共服务电子化计划。 viii, 2; to emphasize its Divine origin it is called torath Yahwe, sefer torath Yahwe (Ezra 7:10; 1 Chronicles 16:40; Nehemiah 8:8), and sefer torath Yahwe Elohim (II Esd. ix, 3); while sefer torath Moshe (Nehemiah 8:1), sefer Moshe (Ezra 6:18; Nehemiah 13:1; 2 Chronicles 25:4; 35:12) indicate its author.八， 2 ;强调其神圣的起源，这是所谓的torath yahwe ， sefer torath yahwe （以斯拉7时10分;一方志16时40分;尼希米记8时08分） ，并sefer torath yahwe罗欣（二公共服务电子化。九， 3 ） ;而sefer torath卡察夫（尼希米记8:1 ） ， sefer卡察夫（以斯拉6时18分;尼希米记13时01分;二月方志25:4 ; 35:12 ）表明，其作者。 The Talmud and later Jewish writings call the Pentateuch sefer (ha) tora; the name is always used if the whole work were written as a scroll (megilla) for use in the Divine service.犹太法典和后来的犹太著作致电pentateuch sefer （医管局） tora ;的名称始终是如果整个工作的书面作为一个滚动（ megilla ） ，用在神的服务。 If the work is written in five scrolls or in book form it is called hamisha humeshe (ha)tora (), "the five- fifths of the law".如果工作是写在5春联或以书籍形式，这是所谓的hamisha humeshe （医管局） tora （ ） ， “五年五分之四的法律” 。 This division into five parts is old, and in the time of Nehemias served as a model for the division of the Psalter into five books.这个师分为5个部分，是旧的，并且在时间内赫米亚斯服务作为一种模式，该司的psalter到五本书。 The Jews generally named the individual books after the first word: (1) bereshith, ; (2) shemath or we-elle shemoth, or ; (3) wayyiqra, ; (4) bemidbar or wayyedabber, , ; (5) debarim or -elle ha-debarim, (cf. as early a writer as Origen on Ps. 1: Bresith, O-ualesmoth, O-uikra, -Elle ‘addebarim).犹太人一般命名为个别书籍后的第一个字： （ 1 ）本的起初， ; （ 2 ） shemath或我们-艾丽shemoth ，或; （ 3 ） wayyiqra ， ; （ 4 ） bemidbar或wayyedabber ， ， ， （ 5 ） debarim或-艾丽公顷- debarim ， （参见早在一个作家，作为俄对的PS 。 1 ： bresith ， O型ualesmoth ， O型uikra ， -艾丽' addebarim ） 。 There are also names indicating the main contents of the books given to Leviticus, Numbers, and Deuteronomy: torah kohanim, , "law of the priests", for instance in "Meg.", iii, 6; homesh ha-piqqudim, , "the fifth of the numberings", as in "Yoma", vii, 1, mishne tora (), ie, Deuteronomy, as in Masorah to Deut., xvii, 18.也有名称，说明主要内容的书籍给利未记，数字和申命记：诵读经文kohanim ， “法律的祭司” ，例如在“梅格” ，三，六; homesh公顷- piqqudim ， “第五次的号码“ ，在” yoma “ ，第七章， 1 ，米什尼tora （ ） ，即申命记，在masorah ，以deut ，十七，十八。 On the other hand sefer yeçira, , "book of the Creation", in Sanh., 62b, and neziqin, , "injuries", Masorah to Genesis 24:8, are not to be applied, as is often done, to Genesis and Exodus; they refer only to the account of the Creation and to Exodus 21:22.在另一方面sefer yeçira ， “书创造” ，在sanh ， 62b ， neziqin ， “受伤” ， masorah ，以24:8的成因，是不适用，往往是做的那样，成因及出埃及记，他们只提及的帐户设立，并出埃及记21:22 。
Another method of division is that by which the paragraphs, or parashiyyoth (, sing. ), are indicated in the scrolls of the Torah used in the synagogues.另一种方法的分工是，其中的段落，或parashiyyoth （ ，唱） ，是表示，在春联的诵读经文用在该犹太教堂。 In the older Midrashim these divisions are called parashiyyoth pethuhoth, , "open parashiyyoth"; or parashiyyoth sethumoth, , "closed parashiyyoth".在较旧的米大示这些分歧是所谓的parashiyyoth pethuhoth ， “开放parashiyyoth ” ;或parashiyyoth sethumoth ， ， “封闭parashiyyoth ” 。 In the former, the portion of the line following the last word is left blank; in the latter the termination of the paragraph is indicated by leaving only part of the line blank.在前者，部分线以下硬道理，是留空;在后者终止该段表明，只留下部分的线空白。 Such paragraphs are called "small parashiyyoth" and they are generally indicated in the printed editions of the Bible by or .如段被称为“小parashiyyoth ” ，他们普遍表示，在印刷版本的圣经或。 The Pentateuch has altogether 290 open and 379 closed parashiyyoth.该pentateuch共有290开放和379封闭parashiyyoth 。 In quoting they are generally called after main contents (as Baba bathra 14a: that is, Numbers 22:2-24:25), but sometimes after the first words (as Ta'anith iv, 3, the first six parashiyyoth of Genesis).在引述他们一般所谓后的主要内容（如巴巴bathra 14 A条：是的，数字22:2-24:25 ） ，但有时后的第一句话是（ ta'anith四，三，首六个月parashiyyoth的成因） 。 The parashiyyoth are regarded as the arrangement of the divisions of the Pentateuch according to contents; but the basis of the distinction between open and closed parashiyyoth is not known with certainty.该parashiyyoth被视为安排，各分部的pentateuch根据内容，但基础之间的区别，开启和关闭parashiyyoth是不知道与肯定。 Another division of the Torah is connected with the reading of lessons read in the synagogue on the Sabbath, a practice referred to in Acts, xv, 21, -ek geneôn -archaíon as being ancient (cf. also Josephus, "Contra Apion.", II, xvii).另一部对犹太教律法是与阅读的经验教训看，在犹太教安息日上，这种做法提到的行为，十五，二十一， - 18.3.2000 geneôn - archaíon作为古代（参见也约瑟夫， “魂斗罗阿皮翁” 。第一，二，十七） 。 It was customary in Palestine to have a three years' cycle of these lessons (Meg., 29b); some writers say there was also a cycle of three years and a half.这是习惯在巴勒斯坦有一个3年周期的这些经验教训（ meg. ， 29 B款） ;有些作者说，还有一个周期，三年一个半月。 The Pentateuch, therefore, was divided into 154-175 sections or sedarim (, sing. ).该pentateuch ，因此，被分成154-175区段或sedarim （ ，唱） 。 These sedarim though not indicated in our Bibles, are important for understanding the structure of the old Midrashim (cf. Büchler, "The Reading of the Law and Prophets in a Triennial Cycle" in "Jew. Quart. Rev.", V, 420 sqq., VI, 1 sqq., VIII, 528 sq.).这些sedarim虽然没有表示在我们的圣经，是重要的认识结构的旧米大示（参见büchler ， “读的法律和先知，在三年一次的周期”在“犹太人。夸脱。牧师” ，第五章， 420 sqq ，六，第1 sqq 。 ，八， 528平方米） 。 In the course of time an annual cycle, which first acquired authority among the Babylonian Jews, and is now accepted by nearly all Jewish communities, was adopted.在这个过程中的时间一年度周期，而第一次获得管理局之间的巴比伦的犹太人，和现在所接受的几乎所有的犹太社区，获得通过。 Maimonides (Hilhoth Tephilla, XIII, 1) calls it the prevailing custom of his era (twelfth century), but says that some read the Pentateuch in three years, which, according to Benjamin of Tudela, was the practice about 1170 among scattered communities in Egypt (cf. Jew. Quart. Rev., V, 420).迈蒙尼德（ hilhoth tephilla ，第十三， 1 ）要求它普遍的习俗，他的时代（ 12世纪） ，但是他说，有些读pentateuch在三年，其中，根据本杰明的图德拉，是实践约1170间分散在社区埃及（参见犹太人。夸脱。牧师，五， 420 ） 。 In this one-year cycle the Pentateuch is divided into fifty-four Sabbath lessons generally called large parashiyyoth.在这为期1年的周期pentateuch分为54安息日的教训，一般称为大parashiyyoth 。 A Jewish intercalary year consisting of thirteen lunar months contains fifty-three sabbaths, and the final section is always read on the day of the "joy of the Law" (), that is, the ninth day after the feast of booths (twenty-third day of Tishri).一个犹太intercalary年构成的13个月，农历包含53安息日，和最后一节是一定要阅读关于一天“的喜悦，法律” （ ） ，即是第九届后的第二天，宴摊位（ 20 -第三天提斯利） 。 In ordinary years, when there are forty-seven sabbaths, two parashiyyoth are joined on each of seven sabbaths in order to complete the number.在普通年，当有47安息日，二是加入parashiyyoth对每个7安息日，以完成该号码。 In Genesis there are twelve sabbath parashiyyoth, in Exodus eleven, in Leviticus and Numbers ten each, and in Deuteronomy eleven.在成因有12安息日parashiyyoth ，在出埃及记11 ，在利未记和数目10每个，并在申命记11 。 They are named from and quoted by the first words.他们是从命名和所引述的第一句话。 In the printed editions of the Bible they are indicated, as they are also the opening words the open or closed parashiyyoth, by or , with exception of the twelfth lesson, at the beginning of which (Genesis 47:28) only the breadth of a letter should remain blank.在印刷版本的圣经，他们表示，由于他们也是开放换言之，公开或非公开parashiyyoth ，或由，除第十二届教训，在开始时，其中（成因47:28 ）只有广度1信中应保持空白。 Concerning the distribution of the fifty-four parashiyyoth for the year, cf.关于分配的54 parashiyyoth为一年，比照。 Loeb, "Rev. des études juives", VI, 250 sqq.; Derenbourg, ibid., VII, 146 sqq.; Schmid, "Überverschiedene Einteilungen der hl. Schrift" (Graz, 1892), 4 sqq.勒布， “牧师万juives学院” ，六， 250 sqq 。 ;德朗堡，同上，第七， 146 sqq 。 ;施密德， “ überverschiedene einteilungen明镜hl 。 schrift ” （格拉茨， 1892 ） ， 4 sqq 。
The Old Synagogue and the Talmud firmly maintain the Mosaic authorship of the Torah, but doubts are entertained regarding a number of passages.老犹太教堂和犹太法典坚决维护花叶作者的诵读经文，但怀疑是受理有关的一些通道。 In "Baba bathra" 15e only the last eight verses of Deuteronomy, which speak of the death and burial of Moses, are assigned to another author.在“巴巴bathra ” 15 E只有最后8经文的申命记，其中发言的死亡和埋葬摩西，被分配到另一作者。 On the other hand Simeon (loc. cit.) teaches, referring to Deut., xxxi, 26, that these verses were also written by Moses under Divine direction (cf. also Josephus, "Antiq Jud.", IV, viii, 48).在另一方面西蒙（ loc.创新科技署署长） 。任教，是指deut ，三十一， 26日，这些诗也写的摩西下神圣的方向（参见也约瑟夫， “ antiq jud ” ，四，八， 48 ） 。 During the Middle Ages doubts were exprerssed as to the possibility of Moses writing certain sentences; for instance, by Rabbi Yishaq (to Genesis 36:11) who was opposed by Aben Ezra, and as well by Aben Ezra himself (to Genesis 12:6; Exodus 25:4; Deuteronomy 1:1; 31:22).在中世纪的疑虑exprerssed以的可能性，郑慕智写作的某些句子;例如，由拉比yishaq （成因36:11 ）谁是反对aben以斯拉，以及由aben以斯拉自己（成因12时06分;出埃及记25:4 ;申命记1:1 ; 31:22 ） 。 Taken altogether, even in the succeeding period the belief in the Mosaic authorship remained undisputed, at least by the orthodox Jews.采取完全，即使在接替期间的信念，在镶嵌的作者仍然是不争的，至少由正统犹太教徒。 They hold, moreover, the Divine origin of the entire Torah, and the eighth of the thirteen articles of faith formulated by Maimonides and incorporated into the prayer-book reads: "I believe with full faith that the entire Torah as it is in our hands is the one which was given to our teacher Moses, to whom be peace."他们举行，此外，神的起源整个诵读经文，和第八的13条信仰所制订的迈蒙尼德，并纳入祈祷书内容如下： “我相信，在充分信心，整个诵读经文，因为这是在我们的手中是其中给我们的老师，郑慕智，向谁得到和平“ 。 (See PENTATEUCH .) （见pentateuch ） 。
Publication information Written by F. Schühlein.出版的资料，写楼schühlein 。 Transcribed by WGKofron.转录由wgkofron 。 In memory of Fr.在记忆体中的神父。 John Hilkert, Akron, Ohio -- Fidelis servus et prudens, quem constituit Dominus super familiam suam.约翰hilkert ，美国俄亥俄州阿克伦城消息-f ideliss ervus等p rudens，终止c onstituitd ominus超级f amiliams uam。 The Catholic Encyclopedia, Volume XIV.天主教百科全书，货量十四。 Published 1912. 1912年出版。 New York: Robert Appleton Company.纽约：罗伯特阿普尔顿公司。 Nihil Obstat, July 1, 1912. nihil obstat ， 1912年7月1日。 Remy Lafort, STD, Censor.的Remy lafort ，性病，检查员。 Imprimatur. imprimatur 。 +John Cardinal Farley, Archbishop of New York +约翰farley枢机主教，大主教，纽约
ARTICLE HEADINGS:文章标题：
Name.名字。
Quinary Division of the Torah.五部对诵读经文。
Division into Sections.划分路段。
Jewish Tradition and the Torah.犹太传统和犹太教律法。
Preexistence of the Torah. preexistence的诵读经文。
Study of the Torah.研究的诵读经文。
Criticism of the Torah Among Jews.批评的诵读经文，其中的犹太人。
Composition.组成。
Style.作风。
Laws of the Torah.法律的诵读经文。
Penal Law.刑法。
Civil Law.民法。
Name applied to the five books of Moses, Genesis, Exodus, Leviticus, Numbers, and Deuteronomy.名称应用到五本书的摩西，成因，出埃及记，利未记，数字和申命记。 The contents of the Torah as a whole are discussed, from the point of view of modern Biblical criticism, under Pentateuch, where a table gives the various sources; while its importance as a center of crystallization for the Hebrew canon is treated under Bible Canon.的内容，该诵读经文作为一个整体的讨论，从的角度来看，现代圣经的批评， pentateuch下，如果表给出了各种来源的同时，它的重要性为中心的结晶，为希伯来语佳能是治疗下，佳能圣经。 The present article, therefore, is limited to the history of the Pentateuch in post-Biblical Judaism.本条款，因此，仅限于历史的pentateuch在后圣经犹太教。 The Torah receives its title from its contents, the name itself connoting "doctrine."神训收到其名称从它的内容，名称本身connoting “中庸” 。 The Hellenistic Jews, however, translated it by νόμος = "law" (eg, LXX., prologue to Ecclus. [Sirach], Philo, Josephus, and the New Testament), whence came the term "law-book"; this gave rise to the erroneous impression that the Jewish religion is purely nomistic, so that it is still frequently designated as the religion of law.希腊犹太人，不过，翻译它的νόμος = “法” （例如， lxx ， ecclus的序幕。 [西拉奇] ，斐洛，约瑟夫，和新约圣经） ， whence来而言， “法书” ，这给产生错误的印象，以为犹太人的宗教，纯粹是nomistic ，因此它仍是经常被指定为宗教的法律。 In reality, however, the Torah contains teachings as well as laws, even the latter being given in ethical form and contained in historical narratives of an ethical character.在现实中，然而，诵读经文包含的教诲，以及法律，甚至后者现正考虑在道德的形式和载于历史叙述的道德品格。
Name.名字。
In the books of the Bible the following names of the Pentateuch occur: in II Chron.在书籍的圣经下列名称的pentateuch发生的：在二，慢性。 xvii.十七。 9, Neh.九， neh 。 ix.九。 3, and, with the added epithet , II Chron. 3 ，并与补充， epithet ，二慢性。 xxxiv.三十四。 14; while alone, without , is found in II Kings x. 14 ，而单，没有，是发现在二，国王十 31, I Chron. 31日，我慢性。 xxii.二十二。 11, and II Chron. 11 ，第一和第二慢性。 xii.十二。 1, xxxi. 1 ，三十一。 3, 4, and xxxv. 3 ， 4 ，和三十五。 26. 26 。 Sometimes , or a word of similar meaning, is added, as , Josh.有时候，一个字，类似的意思，是说，作为，乔什。 xxiv.二十四。 26, Neh. 26日， neh 。 viii.八。 18 (without , ib. x. 29). 18 （无，兴业。十， 29 ） 。 Another designation is , Josh.另一种是指定，乔什。 viii.八。 31, xxiii. 31日，二十三。 6; II Kings xiv.六;二世国王十四。 6; Neh.六; neh 。 viii.八。 1; or , I Kings ii.一;或，我王二。