Taurat: Perbedaan antara revisi
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{{Tanakh OT}} |
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[[File:Köln-Tora-und-Innenansicht-Synagoge-Glockengasse-040.JPG|thumb|Rekonstruksi ''Sefer Torah'' ("Gulungan kitab Taurat") di sinagoga tua ''Glockengasse'', [[Cologne], [[Jerman]]]]] |
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Kitab '''Taurat''' |
Kitab '''Taurat''' ({{lang-he-n|תּוֹרָה}}, ''Torah'', "Instruksi") adalah lima [[kitab]] pertama [[Tanakh]]/[[Alkitab Ibrani]] atau bagian [[Perjanjian Lama]] di [[Alkitab]] [[Kristen]]. Dalam [[bahasa Yunani]] kumpulan 5 kitab ini disebut ''Pentateukh'' ("lima wadah" atau "lima gulungan"). Taurat adalah bagian terpenting dari [[Alkitab Ibrani|kanon/kitab suci orang Yahudi]].<ref name="W.S.Lasor">{{id}} W.S. Lasor.D.A.Hubbard.1993,Pengantar Perjanjian Lama 1, Jakarta:BPK Gunung Mulia. Hlm.93.</ref> |
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Kelima kitab |
Kelima kitab dalam Taurat adalah: |
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* [[Kitab Kejadian]], [[bahasa Latin]]: [[Genesis]], bahasa [[Ibrani]]: ''beresyit'' (בראשית), |
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* [[Kitab Keluaran]], bahasa Latin: [[Exodus]], bahasa Ibrani ''syemot'' (שמות), |
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* [[Kitab Imamat]], bahasa Latin: [[Leviticus]], bahasa Ibrani ''wayyikra'' (ויקרא), |
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* [[Kitab Bilangan]], bahasa Latin: [[Numerii]], bahasa Ibrani ''bemidbar'' (במדבר) dan |
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* [[Kitab Ulangan]], bahasa Latin: [[Deuteronomium]], bahasa Ibrani ''debarim'' (דברים). |
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Nama-nama Latin kitab-kitab tersebut dialihaksara dari judul kitab dalam [[bahasa Yunani]] di [[Septuaginta]]. |
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* [[Kitab Kejadian|Kejadian]], [[bahasa Latin]]: [[Genesis]], bahasa [[Ibrani]]: ''beresyit'' (בראשית), |
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* [[Kitab Keluaran|Keluaran]], bahasa Latin: [[Exodus]], bahasa Ibrani ''syemot'' (שמות), |
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* [[Kitab Imamat|Imamat]], bahasa Latin: [[Leviticus]], bahasa Ibrani ''wayyikra'' (ויקרא), |
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* [[Kitab Bilangan|Bilangan]], bahasa Latin: [[Numerii]], bahasa Ibrani ''bemidbar'' (במדבר) dan |
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* [[Kitab Ulangan|Ulangan]], bahasa Latin: [[Deuteronomium]], bahasa Ibrani ''debarim'' (דברים). |
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==Penamaan== |
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Nama-nama Latin berasal dari [[Septuaginta]]. |
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[[File:ReadingOfTheTorah.jpg|thumb|Pembacaan Taurat]] |
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Kata ''torah'' dari kata kerja bahasa Ibrani ''yarah''. Dalam pangkal verba (konjugasi) ''hifil'', kata <big>ירה</big> (''yarah'') berarti "memberi pengajaran, mengajarkan, menunjukkan"<ref name="Baker">{{id}}D.L.Baker,2001.Kamus Singkat Ibrani Indonesia, Jakarta:BPK Gunung Mulia, Hlm. 63.</ref> (misalnya pada [[Imamat 10|Kitab Imamat 10:11]]). Jadi kata ''torah'' dapat bermakna "ajaran" atau "instruksi", boleh ajaran dari [[ibu]], ajaran dari [[ayah]], atau ajaran dari Tuhan. Terjemahan yang paling sering dipakai, "Hukum", sebenarnya mengandung makna yang kurang tepat,<ref name="EJ">Rabinowitz, Louis Isaac and Harvey, Warren. "Torah." ''Encyclopaedia Judaica''. Ed. Michael Berenbaum and Fred Skolnik. Vol. 20. 2nd ed. Detroit: Macmillan Reference USA, 2007. pp 39–46.</ref> karena kata bahasa Ibrani untuk "hukum" adalah ''din''. Kesalahan pengertian "Torah" sebagai "Hukum"<ref>pp.164–165, Scherman, Exodus 12:49</ref> dapat menjadi halangan untuk "memahami pemikiran yang disarikan dengan istilah ''talmud torah'' (תלמוד תורה, "pelajaran Taurat").<ref name="Jewish Concepts 1964, page 630" />. |
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Selanjutnya kata "torah" lebih digunakan dalam artian luas, meliputi peraturan tertulis maupun lisan dan akhirnya meliputi seluruh ajaran agama Yahudi, termasuk [[Mishnah]], the Talmud, the Midrash and lain-lain. Selain itu, juga dapat diterjemahkan sebagai "pengajaran, petunjuk, perintah", atau "kebiasaan".<ref>[[Philip Birnbaum]], ''Encyclopedia of Jewish Concepts'', Hebrew Publishing Company, 1964, page 630</ref> or [[system]].<ref>p.2767, Alcalay</ref> |
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Kelima buku pertama ini dianggap penting karena kelima buku ini memuat peraturan-peraturan yang dipercayai ditulis oleh [[Musa]]. |
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Di dalam Alkitab Ibrani, judul yang dipakai untuk bagian pertama ("Ta-" dari "Tanakh") adalah "Taurat Musa". Judul ini sebenarnya tidak pernah dijumpai dalam Taurat itu sendiri maupun dalam sastra periode pembuangan ke Babel. Nama ini dipakai dalam [[Kitab Yosua]] ({{Alkitab|Yosua 8:31–32}}; {{Alkitab|Yosua 23:6}}) serta [[Kitab 1 Raja-raja|Kitab 1 dan ]][[2 Raja-raja]] ({{Alkitab|1 Raja-raja 2:3}}; {{Alkitab|2 Raja-raja 14:6}}; {{Alkitab|2 Raja-raja 23:25}}), meskipun tidak dapat dipastikan apakah ini benar-benar meliputi keseluruhan 5 kitab. Sebaliknya, ada kemungkinan bahwa pemakaiannya setelah pembuangan ke Babel (Maleakhi 3:22; Daniel 9:11, 13; Ezra 3:2; 7:6; Nehemia 8:1; 2 Tawarikh 23:18; 30:16) diartikan sebagai keseluruhan. Judul kuno lainnya "Kitab Musa" (Ezra 6:18; Nehemia 13:1; 2 Tawarikh 35:12; 25:4; cf. 2 Raja-raja 14:6) dan "Kitab Taurat" (Nehemia 8:3) nampaknya adalah kependekan nama lengkapnya, "Kitab Taurat Allah" (Nehemia 8:8, 18; 10:29–30; cf. 9:3).<ref name="sarna">Sarna, Nahum M. ''et al.'' "Bible." ''Encyclopaedia Judaica.'' Ed. Michael Berenbaum and Fred Skolnik. Vol. 3. 2nd ed. Detroit: Macmillan Reference USA, 2007. pp 576–577.</ref></blockquote> |
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Istilah ''Pentateukh'', pertama kali digunakan oleh orang Yahudi berbahasa Yunani di kota [[Alexandria]],<ref>The World and the Word: An Introduction to the Old Testament p163 ed. Eugene H. Merrill, Mark Rooker, Michael A. Grisanti - 2011 "Part 4 THE PENTATEUCH Michael A. Grisanti THE TERM “PENTATEUCH” derives from the Greek pentateuchos, literally, ... 1 The Greek term was apparently popularized by the Hellenized Jews of Alexandria, Egypt, in the first century AD "</ref> yang bermakna "lima kitab", atau sebagai "Hukum", atau "Hukum Musa". Orang Islam menyebut "Torah" sebagai ''Tawrat'' ({{lang-ar|توراة}}, "Hukum"), kata bahasa Arab untuk wahyu yang diberikan kepada nabi [[Musa]] ({{lang|ar|موسى}}, Musa dalam tulisan Arab). |
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==Tradisi Yahudi== |
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Kelima buku pertama ini dianggap penting karena kelima buku ini memuat peraturan-peraturan yang dipercayai ditulis atau disusun oleh [[Musa]]. |
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Dalam literatur rabbinik, kata "torah" selain menyatakan 5 kitab ini, juga mengacu kepada: |
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*''Torah Syebikhtav'' (תורה שבכתב, "Torah yang ditulis"), dan |
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*''Torah Syebe'al Peh'' (תורה שבעל פה, "Torah yang diucapkan" atau "Torah Oral"). "Torah Oral" terdiri dari interpretasi dan amplifikasi tradisional yang diturunkan dari mulut ke mulut dan dari generasi ke generasi, yang sekarang menjadi kumpulan [[Talmud]] (תַּלְמוּד) serta [[Midrash]] (מדרש) .<ref name="Jewish Concepts 1964, page 630">Birnbaum (1979), p. 630</ref> |
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Menurut tradisi Yahudi, seluruh Taurat, baik yang tertulis maupun oral, diwahyukan kepada [[Musa]] di atas [[gunung Sinai]].<ref name=Timeline>[http://www.aish.com/jl/h/48944541.html History Crash Course #36: Timeline: From Abraham to Destruction of the Temple], by Rabbi Ken Spiro, Aish.com. Retrieved 2010-08-19.</ref> Dalam mistik Yahudi di abad pertengahan dipercayai bahwa Taurat diciptakan sebelum penciptaan dunia, dan digunakan sebagai rancangan (''blueprint'') penciptaan di Kitab Kejadian.<ref>Vol. 11 Trumah Section 61</ref> |
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[[Rabbi]]nic writings offer various ideas on when the Torah was composed. The revelation to Moses at [[Mount Sinai]] is considered by most to be the revelatory event. According to dating of the text by Orthodox [[rabbi]]s, this occurred in 1312 BCE;<ref name=Timeline /> another date given for this event is 1280 BCE.<ref name=Kurzweil11>{{cite book |title=The Torah For Dummies |last=Kurzweil |first=Arthur |authorlink=Arthur Kurzweil |year=2008 |publisher=For Dummies |isbn=9780470283066 |page=11 |url=http://media.wiley.com/product_data/excerpt/59/04701734/0470173459.pdf |accessdate=2010-08-19 }}</ref> |
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Some rabbinic sources state that the entire Torah was given all at once at this event. In the maximalist belief, this dictation included not only the quotations that appear in the text, but every word of the text itself, including phrases such as "And God spoke to Moses ...", and included God telling Moses about Moses' own death and subsequent events. Other classical rabbinic sources{{Which?|date=March 2011}} hold that the Torah was revealed to Moses over many years, and finished only at his death. |
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Another rabbinic school of thought holds that although Moses wrote the vast majority of the Torah, the last four verses of the Torah must have been written after his death by Joshua. [[Abraham ibn Ezra]] and [[Joseph Bonfils]] observed{{Citation needed|date=March 2011}} that some phrases in the Torah present information that people should only have known after the time of Moses. Ibn Ezra hinted, and Bonfils explicitly stated, that Joshua (or perhaps some later prophet) wrote these sections of the Torah. Other rabbis would not accept this belief. |
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The [[Talmud]] (tractate Sabb. 115b) states that a peculiar section in the Book of Numbers (10:35 — 36, surrounded by [[Inverted nun|inverted]] Hebrew letter nuns) in fact forms a separate book. On this verse a midrash on the book of ''Mishle'' (English [[Book of Proverbs|Proverbs]]) states that "These two verses stem from an independent book which existed, but was suppressed!" Another (possibly earlier) midrash, Ta'ame Haserot Viyterot, states that this section actually comes from the book of prophecy of [[Eldad and Medad]]. The Talmud says that God dictated four books of the Torah, but that Moses wrote Deuteronomy in his own words ([[Talmud#Talmud Bavli (Babylonian Talmud)|Talmud Bavli]], Meg. 31b). |
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All classical rabbinic views hold that the Torah was entirely or almost entirely Mosaic and of divine origin.<ref>For more information on these issues from an Orthodox Jewish perspective, see ''Modern Scholarship in the Study of Torah: Contributions and Limitations'', Ed. [[Shalom Carmy]], and ''Handbook of Jewish Thought'', Volume I, by [[Aryeh Kaplan]].</ref> |
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===Ritual use=== |
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[[File:Toras in Istanbul Ashkenazi Sinagogue.JPG|160px|left|thumb|Torahs in [[Ashkenazi Synagogue]] ([[Istanbul]], [[Turkey]])]]{{Main|Torah reading}} |
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Torah reading ({{Hebrew Name 1|קריאת התורה|K'riat HaTorah|"Reading [of] the Torah"}}) is a Jewish religious [[ritual]] that involves the public reading of a set of passages from a [[Sefer Torah|Torah scroll]]. The term often refers to the entire ceremony of removing the [[Torah scroll]] (or scrolls) from the [[ark (synagogue)|ark]], chanting the appropriate excerpt with special [[cantillation]], and returning the scroll(s) to the ark. It is distinct from academic [[Torah study]]. |
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Regular public reading of the Torah was introduced by [[Ezra]] the Scribe after the return of the Jewish people from the [[Babylonian captivity]] (c. 537 BCE), as described in the [[Book of Nehemiah]].<ref>Book of Nehemia, [http://mechon-mamre.org/p/pt/pt35b08.htm Chapter 8]</ref> In the modern era, adherents of Orthodox Judaism practice Torah reading according to a set procedure they believe has remained unchanged in the two thousand years since the destruction of the [[Temple in Jerusalem]] (70 CE). In the 19th and 20th centuries CE, new movements such as [[Reform Judaism]] and [[Conservative Judaism]] have made adaptations to the practice of Torah reading, but the basic pattern of Torah reading has usually remained the same: |
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As a part of the morning or afternoon prayer services on certain days of the week or holidays, a section of the [[Pentateuch]] is read from a Torah scroll. On [[Shabbat]] (Saturday) mornings, a weekly section ("''[[parasha]]''") is read, selected so that the entire Pentateuch is read consecutively each year.<ref>The division of ''parashot'' found in the modern-day Torah scrolls of all Jewish communities (Ashkenazic, Sephardic, and Yemenite) is based upon the systematic list provided by Maimonides in [[Mishneh Torah]], ''Laws of Tefillin, Mezuzah and Torah Scrolls'', chapter 8. Maimonides based his division of the ''parashot'' for the Torah on the [[Aleppo Codex]]. Though initially doubted by [[Umberto Cassuto]], this has become the established position in modern scholarship. (See the [[Aleppo Codex]] article for more information.)</ref><ref>[[Conservative Judaism|Conservative]] and [[Reform Judaism|Reform]] synagogues may read ''parashot'' on a triennial rather than annual schedule, [http://www.uscj.org/The_Authentic_Trienn7085.html ''The Authentic Triennial Cycle: A Better Way to Read Torah?''], [http://urj.org/worship/letuslearn/s7bechol/]{{dead link|date=September 2011}}</ref> On Saturday afternoons, Mondays, and Thursdays, the beginning of the following Saturday's portion is read. On [[Jewish holiday]]s, the beginnings of each month, and [[ta'anit|fast days]], special sections connected to the day are read. |
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Jews observe an annual holiday, [[Simchat Torah]], to celebrate the completion of the year's cycle of readings. |
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Torah scrolls are often dressed with a sash, a special [[Jeanette Kuvin Oren|Torah cover]], various ornaments and a Keter (crown), although such customs vary among synagogues. |
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Congregants traditionally stand when the Torah is brought out of the ark to be read (although they sit during the reading itself.) |
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===Biblical law=== |
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{{See also|Biblical law}} |
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The Torah contains narratives, statements of law, and statements of ethics. Collectively these laws, usually called [[biblical law]] or commandments, are sometimes referred to as the '''Law of Moses''' (''Torat Moshe'' {{hebrew|תּוֹרַת־מֹשֶׁה}}), or '''Mosaic Law'''. Moses received all the laws of God on Mount Sinai. These laws were the first part of the Torah. |
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==The Torah and Judaism's oral law== |
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{{See also|Oral Torah}} |
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Rabbinic tradition holds that the written Torah was transmitted in parallel with the [[oral tradition]]. Where the Torah leaves words and concepts undefined, and mentions procedures without explanation or instructions, the reader is required to seek out the missing details from supplemental sources known as the oral law or oral Torah.<ref>[http://jewishinspiration.com/tape.php?tape_id=33 Rietti, Rabbi Jonathan. The Oral Law: The Heart of The Torah]</ref> Some of the Torah's most prominent commandments needing further explanation are: |
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*[[Tefillin]]: As indicated in Deuteronomy 6:8 among other places, tefillin are to be placed on the arm and on the head between the eyes. However, there are no details provided regarding what tefillin are or how they are to be constructed. |
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*[[Kashrut]]: As indicated in Exodus 23:19 among other places, a kid may not be boiled in its mother's milk. [A kid being a young goat.] In addition to numerous other problems with understanding the ambiguous nature of this law, there are no vowelization characters in the Torah; they are provided by the oral tradition. This is particularly relevant to this law, as the Hebrew word for ''milk'' (חלב) is identical to the word for ''animal fat'' when vowels are absent. Without the oral tradition, it is not known whether the violation is in mixing meat with milk or with fat. |
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*[[Shabbat]] laws: With the severity of Sabbath violation, namely the death penalty, one would assume that direction would be provided as to how exactly such a serious and core commandment should be upheld. However, there is little to no information as to what can and cannot be performed on the Sabbath. Without the oral tradition, keeping this law would be impossible. |
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According to classical rabbinic texts this parallel set of material was originally transmitted to Moses at Sinai, and then from Moses to Israel. At that time it was forbidden to write and publish the oral law, as any writing would be incomplete and subject to misinterpretation and abuse. |
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However, after exile, dispersion and persecution, this tradition was lifted when it became apparent that in writing was the only way to ensure that the Oral Law could be preserved. After many years of effort by a great number of [[tannaim]], the oral tradition was written down around 200 CE by Rabbi [[Judah haNasi]] who took up the compilation of a nominally written version of the Oral Law, the [[Mishnah]]. Other oral traditions from the same time period not entered into the Mishnah were recorded as "Baraitot" (external teaching), and the [[Tosefta]]. Other traditions were written down as [[Midrashim]]. |
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After continued persecution more of the oral law was committed to writing. A great many more lessons, lectures and traditions only alluded to in the few hundred pages of Mishnah, became the thousands of pages now called the ''[[Gemara]]''. Gemara is Aramaic, having been compiled in Babylon. The Mishnah and Gemara together are called the [[Talmud]]. The Rabbis in Israel also collected their traditions and compiled them into the [[Jerusalem Talmud]]. Since the greater number of Rabbis lived in Babylon, the Babylonian Talmud has precedence should the two be in conflict. |
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Orthodox Jews and Conservative Jews accept these texts as the basis for all subsequent halakha and codes of Jewish law, which are held to be normative. Reform and Reconstructionist Jews deny that these texts may be used for determining normative law (laws accepted as binding) but accept them as the authentic and only Jewish version for understanding the Torah and its development throughout history. |
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==Divine significance of letters, Jewish mysticism== |
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{{See|Kabbalah}} |
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Kabbalists hold that not only are the words giving a Divine message, but indicate a far greater message that extends beyond them. Thus they hold that even as small a mark as a ''kotzo shel yod'' (קוצו של יוד), the [[serif]] of the Hebrew letter ''[[Yodh|yod]]'' (י), the smallest letter, or decorative markings, or repeated words, were put there by God to teach scores of lessons. This is regardless of whether that yod appears in the phrase "I am the Lord thy God" ({{hebrew|אָנֹכִי יְהוָה אֱלֹהֶיךָ}}, Exodus 20:2) or whether it appears in "And God spoke unto Moses saying" ({{hebrew|וַיְדַבֵּר אֱלֹהִים, אֶל-מֹשֶׁה; וַיֹּאמֶר אֵלָיו, אֲנִי יְהוָה.}} Exodus 6:2). In a similar vein, [[Rabbi Akiva]] (ca.50–ca.135CE), is said to have learned a new law from every ''et'' (את) in the Torah ([[Talmud]], tractate Pesachim 22b); the word ''et'' is meaningless by itself, and serves only to mark the [[Object (grammar)|direct object]]. In other words, the [[Orthodox Judaism|Orthodox]] belief is that even apparently contextual text "And God spoke unto Moses saying ..." is no less important than the actual statement. |
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One [[Kabbalah|kabbalistic]] interpretation is that the Torah constitutes one long name of God, and that it was broken up into words so that human minds can understand it. While this is effective since it accords with our human reason, it is not the only way that the text can be broken up. |
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==Production and use of a Torah scroll== |
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[[File:Page Pointers for reading of Torah.jpg|thumb|Page pointers for reading of the Torah]] |
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{{Main|Sefer Torah}} |
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[[Manuscript]] Torah [[scroll]]s are still used, and still scribed, for ritual purposes (i.e., [[Jewish services|religious services]]); this is called a ''[[Sefer Torah]]'' ("Book [of] Torah"). They are written using a painstakingly careful methodology by highly qualified scribes. This has resulted in modern copies of the text that are unchanged from millennia-old copies. It is believed that every word, or marking, has divine meaning, and that not one part may be inadvertently changed lest it lead to error. The fidelity of the Hebrew text of the Tanakh, and the Torah in particular, is considered paramount, down to the last letter: translations or transcriptions are frowned upon for formal service use, and transcribing is done with painstaking care. An error of a single letter, ornamentation, or symbol of the 304,805 stylized letters which make up the Hebrew Torah text renders a Torah scroll unfit for use, hence a special skill is required and a scroll takes considerable time to write and check. |
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According to Jewish law, a ''sefer Torah'' (plural: ''Sifrei Torah'') is a copy of the formal Hebrew text of hand-written on ''[[gevil]]'' or ''[[qlaf]]'' (forms of [[parchment]]) by using a [[quill]] (or other permitted writing utensil) dipped in ink. Written entirely in [[Hebrew language|Hebrew]], a ''sefer Torah'' contains 304,805 letters, all of which must be duplicated precisely by a trained ''[[sofer (scribe)|sofer]]'' (“scribe”), an effort which may take as long as approximately one and a half years. Most modern Sifrei Torah are written with forty-two lines of text per column (Yemenite Jews use fifty), and very strict rules about the position and appearance of the [[Hebrew alphabet|Hebrew letters]] are observed. See for example the [[Mishna Berura]] on the subject.<ref>[http://www.geniza.net/ritual/mb/letterforms.shtml Mishnat Soferim The forms of the letters] translated by Jen Taylor Friedman (geniza.net)</ref> Any of several Hebrew scripts may be used, most of which are fairly ornate and exacting. |
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The completion of the sefer Torah is a cause for great celebration, and it is a [[Mitzvah]] for every Jew to either write or have written for him a Sefer Torah. Torah scrolls are stored in the [[holy|holiest]] part of the [[synagogue]] in the [[Ark (synagogue)|Ark]] known as the "Holy Ark" ({{hebrew|אֲרוֹן הקֹדשׁ}} ''aron hakodesh'' in Hebrew.) Aron in Hebrew means "cupboard" or "closet", and kodesh is derived from "kadosh", or "holy". |
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==Terjemahan bahasa Indonesia== |
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Dalam [[sejarah teks Alkitab bahasa Indonesia|sejarah penerjemahan Alkitab]] dalam [[bahasa Indonesia]], kelima nama kitab Taurat ini telah diterjemahkan menjadi beberapa versi: |
Dalam [[sejarah teks Alkitab bahasa Indonesia|sejarah penerjemahan Alkitab]] dalam [[bahasa Indonesia]], kelima nama kitab Taurat ini telah diterjemahkan menjadi beberapa versi: |
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| Baris 26: | Baris 106: | ||
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== Polemik asal-usul Kitab Taurat == |
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Sejumlah pakar Alkitab di zaman modern menganggap kitab-kitab yang tertulis ini mulai disusun dalam periode [[pembuangan ke Babel]] (sekitar tahun 600 SM) dan dilengkapi sebelum zaman Persia ("Yehud Medinata") sekitar tahun 400 SM).<ref>page 1, {{Cite book|last=Blenkinsopp|first=Joseph|title=The Pentateuch: An introduction to the first five books of the Bible|location=New York|publisher=Doubleday|year=1992|isbn=038541207X|series=[[Anchor Bible Series|Anchor Bible]] Reference Library}}</ref> |
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Kitab tora disebut juga dengan kitab Pentateukh. Ada empat sumber cerita di dalam pentateukh. Keempat sumber cerita itu, diberi tanda dengan huruf Y, E, D, dan P. Sumber Y itu merupakan sumber cerita yang besar dikalangan pentateukh. tetapi cerita tentang cerita tentang Kejadian berasal dari P dan Y.<ref name="Wismoady">{{id}}S.Wismoady Wahono.1986, Di Sini Kutemukan, Jakarta: BPK Gunung Mulia.Hlm.57.</ref> |
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== Kejadian == |
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[[Kitab Kejadian]] merupakan kitab paling pertama dalam kitab Taurat dan juga [[Alkitab]].<ref name="W.S.Lasor"/> |
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== Keluaran == |
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[[Kitab Keluaran]] merupakan kitab kedua dari kitab Taurat dan juga merupakan kitab kedua dalam Alkitab.<ref name="W.S.Lasor"/> |
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== Imamat == |
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[[Kitab Imamat]] merupakan kitab ketiga dari Taurat dan juga kitab ketiga dari Alkitab.<ref name="W.S.Lasor"/> |
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== Bilangan == |
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[[Kitab Bilangan]] adalah kitab keempat dalam Taurat dan juga kita keempat dalam Alkitab.<ref name="W.S.Lasor"/> |
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Ada pandangan yang sekarang sudah mulai ditinggalkan, bahwa Taurat memiliki empat sumber cerita, yang diberi tanda dengan huruf Y, E, D, dan P. Sumber Y ("Yahwist") merupakan sumber cerita yang besar, tetapi ditambah sumber lain, misalnya kisah penciptaan di Kitab Kejadian dianggap berasal dari P dan Y.<ref name="Wismoady">{{id}}S.Wismoady Wahono.1986, Di Sini Kutemukan, Jakarta: BPK Gunung Mulia.Hlm.57.</ref> |
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== Ulangan == |
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[[Kitab Ulangan]] adalah kitab kelima dari Taurat dan kitab kelima dari Alkitab.<ref name="W.S.Lasor"/> |
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== Referensi == |
== Referensi == |
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Revisi per 18 Februari 2012 07.24
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[[File:Köln-Tora-und-Innenansicht-Synagoge-Glockengasse-040.JPG|thumb|Rekonstruksi Sefer Torah ("Gulungan kitab Taurat") di sinagoga tua Glockengasse, [[Cologne], Jerman]]]
Kitab Taurat (Ibrani: תּוֹרָה, Torah, "Instruksi") adalah lima kitab pertama Tanakh/Alkitab Ibrani atau bagian Perjanjian Lama di Alkitab Kristen. Dalam bahasa Yunani kumpulan 5 kitab ini disebut Pentateukh ("lima wadah" atau "lima gulungan"). Taurat adalah bagian terpenting dari kanon/kitab suci orang Yahudi.[1]
Kelima kitab dalam Taurat adalah:
- Kitab Kejadian, bahasa Latin: Genesis, bahasa Ibrani: beresyit (בראשית),
- Kitab Keluaran, bahasa Latin: Exodus, bahasa Ibrani syemot (שמות),
- Kitab Imamat, bahasa Latin: Leviticus, bahasa Ibrani wayyikra (ויקרא),
- Kitab Bilangan, bahasa Latin: Numerii, bahasa Ibrani bemidbar (במדבר) dan
- Kitab Ulangan, bahasa Latin: Deuteronomium, bahasa Ibrani debarim (דברים).
Nama-nama Latin kitab-kitab tersebut dialihaksara dari judul kitab dalam bahasa Yunani di Septuaginta.
Penamaan
Kata torah dari kata kerja bahasa Ibrani yarah. Dalam pangkal verba (konjugasi) hifil, kata ירה (yarah) berarti "memberi pengajaran, mengajarkan, menunjukkan"[2] (misalnya pada Kitab Imamat 10:11). Jadi kata torah dapat bermakna "ajaran" atau "instruksi", boleh ajaran dari ibu, ajaran dari ayah, atau ajaran dari Tuhan. Terjemahan yang paling sering dipakai, "Hukum", sebenarnya mengandung makna yang kurang tepat,[3] karena kata bahasa Ibrani untuk "hukum" adalah din. Kesalahan pengertian "Torah" sebagai "Hukum"[4] dapat menjadi halangan untuk "memahami pemikiran yang disarikan dengan istilah talmud torah (תלמוד תורה, "pelajaran Taurat").[5].
Selanjutnya kata "torah" lebih digunakan dalam artian luas, meliputi peraturan tertulis maupun lisan dan akhirnya meliputi seluruh ajaran agama Yahudi, termasuk Mishnah, the Talmud, the Midrash and lain-lain. Selain itu, juga dapat diterjemahkan sebagai "pengajaran, petunjuk, perintah", atau "kebiasaan".[6] or system.[7]
Di dalam Alkitab Ibrani, judul yang dipakai untuk bagian pertama ("Ta-" dari "Tanakh") adalah "Taurat Musa". Judul ini sebenarnya tidak pernah dijumpai dalam Taurat itu sendiri maupun dalam sastra periode pembuangan ke Babel. Nama ini dipakai dalam Kitab Yosua (Yosua 8:31–32; Yosua 23:6) serta Kitab 1 dan 2 Raja-raja (1 Raja–raja 2:3; 2 Raja–raja 14:6; 2 Raja–raja 23:25), meskipun tidak dapat dipastikan apakah ini benar-benar meliputi keseluruhan 5 kitab. Sebaliknya, ada kemungkinan bahwa pemakaiannya setelah pembuangan ke Babel (Maleakhi 3:22; Daniel 9:11, 13; Ezra 3:2; 7:6; Nehemia 8:1; 2 Tawarikh 23:18; 30:16) diartikan sebagai keseluruhan. Judul kuno lainnya "Kitab Musa" (Ezra 6:18; Nehemia 13:1; 2 Tawarikh 35:12; 25:4; cf. 2 Raja-raja 14:6) dan "Kitab Taurat" (Nehemia 8:3) nampaknya adalah kependekan nama lengkapnya, "Kitab Taurat Allah" (Nehemia 8:8, 18; 10:29–30; cf. 9:3).[8]
Istilah Pentateukh, pertama kali digunakan oleh orang Yahudi berbahasa Yunani di kota Alexandria,[9] yang bermakna "lima kitab", atau sebagai "Hukum", atau "Hukum Musa". Orang Islam menyebut "Torah" sebagai Tawrat (bahasa Arab: توراة, "Hukum"), kata bahasa Arab untuk wahyu yang diberikan kepada nabi Musa (موسى, Musa dalam tulisan Arab).
Tradisi Yahudi
Kelima buku pertama ini dianggap penting karena kelima buku ini memuat peraturan-peraturan yang dipercayai ditulis atau disusun oleh Musa. Dalam literatur rabbinik, kata "torah" selain menyatakan 5 kitab ini, juga mengacu kepada:
- Torah Syebikhtav (תורה שבכתב, "Torah yang ditulis"), dan
- Torah Syebe'al Peh (תורה שבעל פה, "Torah yang diucapkan" atau "Torah Oral"). "Torah Oral" terdiri dari interpretasi dan amplifikasi tradisional yang diturunkan dari mulut ke mulut dan dari generasi ke generasi, yang sekarang menjadi kumpulan Talmud (תַּלְמוּד) serta Midrash (מדרש) .[5]
Menurut tradisi Yahudi, seluruh Taurat, baik yang tertulis maupun oral, diwahyukan kepada Musa di atas gunung Sinai.[10] Dalam mistik Yahudi di abad pertengahan dipercayai bahwa Taurat diciptakan sebelum penciptaan dunia, dan digunakan sebagai rancangan (blueprint) penciptaan di Kitab Kejadian.[11]
Terjemahan bahasa Indonesia
Dalam sejarah penerjemahan Alkitab dalam bahasa Indonesia, kelima nama kitab Taurat ini telah diterjemahkan menjadi beberapa versi:
| Terjemahan Baru | Kejadian, Keluaran, Imamat, Bilangan, Ulangan |
|---|---|
| Ende | Kedjadian (Kejadian), Pengungsian, Levitika, Tjatjahdjiwa (Cacah Jiwa), Ulangtutur (Ulang Tutur) |
Polemik asal-usul Kitab Taurat
Sejumlah pakar Alkitab di zaman modern menganggap kitab-kitab yang tertulis ini mulai disusun dalam periode pembuangan ke Babel (sekitar tahun 600 SM) dan dilengkapi sebelum zaman Persia ("Yehud Medinata") sekitar tahun 400 SM).[12]
Ada pandangan yang sekarang sudah mulai ditinggalkan, bahwa Taurat memiliki empat sumber cerita, yang diberi tanda dengan huruf Y, E, D, dan P. Sumber Y ("Yahwist") merupakan sumber cerita yang besar, tetapi ditambah sumber lain, misalnya kisah penciptaan di Kitab Kejadian dianggap berasal dari P dan Y.[13]
Referensi
- ^ (Indonesia) W.S. Lasor.D.A.Hubbard.1993,Pengantar Perjanjian Lama 1, Jakarta:BPK Gunung Mulia. Hlm.93.
- ^ (Indonesia)D.L.Baker,2001.Kamus Singkat Ibrani Indonesia, Jakarta:BPK Gunung Mulia, Hlm. 63.
- ^ Rabinowitz, Louis Isaac and Harvey, Warren. "Torah." Encyclopaedia Judaica. Ed. Michael Berenbaum and Fred Skolnik. Vol. 20. 2nd ed. Detroit: Macmillan Reference USA, 2007. pp 39–46.
- ^ pp.164–165, Scherman, Exodus 12:49
- ^ a b Birnbaum (1979), p. 630
- ^ Philip Birnbaum, Encyclopedia of Jewish Concepts, Hebrew Publishing Company, 1964, page 630
- ^ p.2767, Alcalay
- ^ Sarna, Nahum M. et al. "Bible." Encyclopaedia Judaica. Ed. Michael Berenbaum and Fred Skolnik. Vol. 3. 2nd ed. Detroit: Macmillan Reference USA, 2007. pp 576–577.
- ^ The World and the Word: An Introduction to the Old Testament p163 ed. Eugene H. Merrill, Mark Rooker, Michael A. Grisanti - 2011 "Part 4 THE PENTATEUCH Michael A. Grisanti THE TERM “PENTATEUCH” derives from the Greek pentateuchos, literally, ... 1 The Greek term was apparently popularized by the Hellenized Jews of Alexandria, Egypt, in the first century AD "
- ^ History Crash Course #36: Timeline: From Abraham to Destruction of the Temple, by Rabbi Ken Spiro, Aish.com. Retrieved 2010-08-19.
- ^ Vol. 11 Trumah Section 61
- ^ page 1, Blenkinsopp, Joseph (1992). The Pentateuch: An introduction to the first five books of the Bible. Anchor Bible Reference Library. New York: Doubleday. ISBN 038541207X.
- ^ (Indonesia)S.Wismoady Wahono.1986, Di Sini Kutemukan, Jakarta: BPK Gunung Mulia.Hlm.57.