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The Ten Commandments: A Large Torah Roll of Exodus on Goatskin c.1620
The Ten Commandments: A Large Torah Roll of Exodus on Goatskin c.1620
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A Rare Large Torah Scroll Section Written on Goatskin Containing Exodus 32:33-35:29.
Torah scrolls from this period or indeed any earlier are very scarce indeed. Most extant authentic Sefer Torah scrolls (handwritten) encountered in commerce are more of the 18th-20th century periods. Here we find an earlier example which Dr Henry Guppy of the John Rylands MSS Institute attributes to the 17th century when reviewing this in 1947. We would say it is of the earlier part of the 17th century, probably c.1620-1650.
This is of course a Sefer Torah written on gevil parchment (in this case, goatskin) as was done by Moses for the original Torah scroll he transcribed according to the Talmud. The earliest extant manuscripts of the Mishneh Torah indicate that gevil was halakha (law) derived from Moses and thus required for Torah scrolls, though Maimonides wrote that it's a law given to Moses at Sinai that a Torah scroll can be written on either gevil or klaf (parchment or vellum), but is preferable to be written on gevil. The majority of modern Torah scrolls are written on klaf, though there is a growing movement for insistence on a return to gevil for Torah scrolls in order to avoid all doubts. Most of the Dead Sea Scrolls found in and around the caves of Qumran near the Dead Sea, are written on gevil.
A printed version of the Torah is known colloquially as a Chumash (plural Chumashim). Although strictly speaking it is known as Chamishah Chumshei Torah. They are of course treated as respected texts, but not anywhere near the level of sacredness accorded a handwritten Torah scroll, which is often a major possession of a Jewish community, especially older examples such as this section.
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Content: (summary)
In Exodus 32:33-35, Moses intercedes with God on behalf of the Israelites who had sinned by making a golden calf and worshipping it. Moses offers himself as a sacrifice, but God spares him and punishes those who had sinned. Then, Moses goes down the mountain with the tablets of the Law.
Exodus 33:1-23 describes God's presence with the Israelites, but because of their disobedience, God tells them that His Angel will lead them to the Promised Land, rather than His personal presence. Moses pleads with God to continue going with them, and God agrees, showing Moses His glory.
In Exodus 34:1-35, God instructs Moses to chisel two new stone tablets, and He renews His covenant with the Israelites. God gives them commandments and laws once again. Moses' face becomes radiant after being in the presence of God, and he covers it with a veil when he speaks to the people.
Exodus 35:1-29 describes the Sabbath and contributions for the Tabernacle. God commands the Israelites to observe the Sabbath as a day of rest and holiness. The people respond by bringing their offerings willingly to support the construction of the Tabernacle, showing their commitment to God's work.
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It can thus be said that this scroll contains some of the most significant parts of the book of Exodus and thus the Pentateuch generally, including the latter part of the Golden Calf narrative, as well as God's promises of the promised land, the restatement of all of the 10 Commandments in greater detail, and the command for the Israelites to observe the Sabbath.
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Size: 620 x 825 mm (approx., in frame)
Size: 520 x 725 mm (approx., out of frame)
Condition:
Uniformly toned with some losses at the extremities including some text loss as pictured but the majority is very well preserved, though of course dry and creased. The frame is in fine condition and appears to have been made bespoke to house the Torah scroll. It has not been viewed outside of the frame as to do so would require rebacking of the frame. It has been sealed inside the frame, presumably to aid humidity etc, though it's almost certainly written only on one side and not two as with the majority of Torah scrolls. As is typical, the mounting string on the back of the frame has been placed such that the Hebrew text would be upside-down. Photos of this are rather difficult to do as the glass is quite reflective.
