Abravanel’s introduction to the Book of Joshua comprises two parts. Here, we focus on one aspect of the first part –
a breakdown of the Bible’s three sections: Torah, Prophets, and Writings. What, he asks, lies behind the
names that the Jewish sages ascribed? What wisdom can be gleaned from those very names – “Torah”,
“Prophets”, and “Writings?” For example, what can Bible students learn from the Five Books of Moses
called “Torah?” The same thoughtful questioning goes for “Prophets” and “Writings?” After all, aren’t all
three parts of the Bible written down, thus each one is “Writings?” Similarly, isn’t Torah written by
Moses, the prophet par excellence? Given that fact, shouldn’t “Torah” also be included in “Prophets”,
and not set apart from it?
Abravanel begins with what does NOT separate or distinguish Torah from Prophets or Writings.
Common to them is the fact that they cover historical events, accurately recording bygone eras.
Furthermore, common to them are sections which foretell future happenings.
The crux of the matter is this, Abravanel asserts. What makes Torah stand out is its main subject matter:
divine commandments. No other seer has handed down heavenly directives.
Bold and underscore: No successive prophet after Moses transmitted a single, novel command.
Accordingly, the term Torah, meaning instruction, is exclusively reserved for the Five Books of Moses.
As for the Bible’s middle section’s name – Prophets – Abravanel offers this. In fact, each prophet from
Joshua to Malachi all achieved prophecy, and hence their respective books are subsumed under
“Prophets.” Owing to Moses’ unique status among those with whom God communicated, as stated
above, the Torah is not part of Prophets.
Abravanel continues, moving to Writings. This last section of the Bible was not written, technically
speaking, by prophets. While the authors of Psalms, Song of Songs, Esther etc. had attained stunning
accomplishment in their respective works, they had not been granted prophecy from Above. Their
crowning accolade of understanding rates a notch below prophecy, marked as “the spirit of holiness” or
divine inspiration. Thus, those authors’ holy books do not belong to Prophets.
As Abravanel argues, those people who penned Writings had been irresistibly driven to put pen to
paper. They created magnificent, timeless works. Compulsion, per se, goaded them to write down their
words. Consequently, their work product is categorized as “Writings.” And of course, Writings has been
distinguished from Torah, for the reason stated above. Namely, Torah is unique and exclusive to Moses,
insofar as he alone among the prophets and divinely-inspired authors had been given commandments
by the Almighty. In sum, Abravanel’s prefatory remarks will hold students in good stead as they open
the Bible, and can better understand the ancient’s tripartite delineation of Scripture.