There were two German scholars that came up with similar theories, Karl Heinrich Graf and Julius Wellhausen put forward the idea that four independent sources were used when the Pentateuch was compiled. Each source JEDP differs from each other in some way. Julius Wellhausen thought that there should be a sixth book included within the Pentateuch, so it would be a Hexateuch to include Joshuah. The book of Deuteronomy is thought to stand alone as the law, and the ‘Elohist’ document is thought to be the original material of Moses. ‘It is more accurate to speak the Hexateuch than the Pentateuch. From this book of Deuteronomy can easily be separated’ explained from (Wellhausen, Cohn – Sherbok).
Source J is identifiable. The source is though to have originated from the tribe of Judah in the South. It has many anthropomorphic characteristics to God, and refers to him as YHWH or ‘Lord’. The source believes that Seth was the first person to call the ‘Lord’ by his name and wrote that Judah saved Joseph. The source is said to belong to the 9th Century BCE. ‘The lord (YHWH) said to Moses’ (Exodus).
Source E’s attributes have fewer references to anthropomorphic attributes to God. This source originated from the tribe of Reuben in the North. Unlike Source J, God is different, when referring to God the source uses the divine name of Elohim or God, and believes that Moses was the first to call the Lord by name and wrote that Reuben saved Joseph. This source is said to belong to the 8th Century BCE. ‘God (Elohim) did not lead them’ Exodus. Source J and E were combined together in 721 BCE, after the fall of Simaria, and was added to the original material, which means the Torah isn’t just the original Torah.
The source D concentrates on religious purity and priesthood, and is said to belong to the 7th Century BCE. This source is more concerned with the Laws found in Deuteronomy. This Law book was thought to be found in the Temple in Jerusalem, it teaches Jews how to obey the Laws, it is more concerned with behaviour and rituals. ‘I have found the book of the Law in the house of the Lord’ (II kings.)
Finally source P has a more transcendental, meaning the view of God outside of the worldview on God. The author of the source comes from a priestly background and emphasises the importance of sacrificial cult. It was written in the Holy code and gives regulations for the priestly caste, instructions for fasts and the Kashrut (Kosher food rules). It is thought that because of this source that Judaism survived after the destruction of the Temple. ‘You should be Holy; For I the Lord your God and Holy’ (Leviticus).
There is dispute among Judaism and scholars as to whether these sources are written of if they are just oral traditions, they are often called ‘Circles of traditions’, however in modern day scholarship, it is taken that the Pentateuch was not written by Moses, but is a composite work. Therefore, the Pentateuch is made up of original material, the sources J, E, D and P, which means it may not be the true word of God. This is why Liberal Jews feel they don’t have to follow the Pentateuch, word for word and can adapt it to modern life.
The view of the Orthodox Jews is that the torah used today in the Synagogues is the same that was given to Moses by God on Mount Sinai. However within Liberal Jews it is widely accepted that the Hebrew Language today isn’t the same as it was in the time of Moses, and translations into other languages from Hebrew may contain errors. Therefore, this has led much of the Jewish community to believe that the Torah today isn’t a perfect representation and revelation given to Moses. The traditional belief held by Orthodox Jews is the Torah was created from nothing ‘exnihilo’, however, there are strong beliefs and parallels between the Torah and stories from the Near East. It was almost as if people knew the stories God was giving to them.