This week, we begin the second book of the Torah: Exodus, or in Hebrew, Sh’mot. As much as the parashat itself is filled with interest and intrigue as the Israelites are enslaved, Moses is born, and God hears the cries of the Israelites, we shouldn’t just skip over the name process itself. As this is the first parashat of the book, they share the same name. In English, “Exodus” gives us a quick hint about the content of the book we are about to read: everything from now to the end of parashat Pekudei will focus on the Israelites’ experiences leaving slavery and Egypt and beginning their journey toward God and the Promised Land. In Hebrew, “Sh’mot” is simply the first word of significance (translated to “names”), in this case, the second word after “eleh” meaning “these.”
The Torah, too, has a Hebrew and English name. “Torah” comes from the word “to teach,” indicating that it’s meant to be an educational resource more than anything else. In English, we often refer to the Torah as “The Five Books of Moses,” even though Moses isn’t mentioned until the second book. And so, the question becomes, why call the Torah “The Five Books of Moses” if Moses is only mentioned in four of the five? Calling the Torah the “Five Books of Moses” feels like a paradox. While the latter four books – Exodus, Leviticus, Numbers, and Deuteronomy – prominently feature Moses as the central figure, the first book, Genesis, unfolds a narrative spanning millennia before Moses’ birth.
The narrative of Genesis encompasses the creation of the world, the stories of Adam and Eve, Noah’s flood, and the narratives of Abraham and Sarah, Isaac and Rebecca, and Jacob, Leah, and Rachel. These stories establish the central brit, covenant, and foundational narrative that underpin the entire Torah. Yet, Moses is nowhere to be found within these narratives. Interpretation of the Moses saga offers a potential explanation: prophecy. It is understood that Moses did not simply record historical events; he climbed Mount Sinai to receive Torah, writing down God’s word as revealed to him, including the contents of Genesis. In this way, God revealed the origin story of the Israelites to Moses, allowing him to record these events as part of Torah. In this sense, Moses acts as a conduit, transmitting God’s word from the very beginning of time to all future generations.
The later four books as Moses teaches them to the Israelites, then consistently call back to the book of Genesis. Throughout Genesis, major themes that define the entire Torah are introduced. The covenant established with Abraham, the hope of the Promised Land, and the formation of God’s chosen people – these fundamental ideas are introduced in Genesis and then developed and elaborated upon in the time of Moses. Genesis, therefore, is a book about foundation, and Moses’ mission becomes the structure upon it that we rely on today. In this light, calling the Torah “The Five Books of Moses” emphasizes the inherent interconnectedness of its parts, with Genesis serving as the essential prologue to the Mosaic era.
The Torah is not merely a historical record; it is a book of teachings, commandments, and ethical principles designed to guide the Israelites (and us) in their relationship with God and with one another. Even the narratives of Genesis, while recounting events, gain meaning because of the moral and spiritual lessons. Moses, as the prophet and the leader, becomes the lens through which we understand the significance of these early narratives. His perspective shapes our understanding of the entire Torah, from the creation of the world to the giving of the Law at Sinai to the anticipation of entering the Promised Land. By attributing the entire Torah to Moses, we acknowledge his role as interpreter of God’s word and shaping our understanding of even the earliest events.
Calling the Torah the “Five Books of Moses” is more about theology than specificity. It gives us avenues to wonder about authorship of the Torah, the themes of purpose and community, and the role of teachers of Torah. While Moses might be narratively absent from Genesis, his voice and perspective permeate the entire Torah, shaping our understanding of God’s relationship with the People of Israel from the very beginning of creation.