After this introduction the text switches to a monologue delivered by Moshe in the first person. This type of a syntax dominates the book of D'varim, and is clearly a departure from the other books of the Torah, where the more familiar, "and G-d

While modern secular scholars have quite comfortably suggested a different "source" or author for this book1, traditional opinion, both ancient and modern, insists that the entire Torah is the word of G-d. Even the suggestion that the Torah contains alien teachings is beyond the pale of traditional thought. The Talmud states that if a person denies the Divinity of even one word in the Torah they are guilty of heresy.

Another [B\u2019raita] taught: \u2018Because he has despised the word of the Lord\u2019 \u2014 this refers to one who maintains that the Torah is not from Heaven. And even if he asserts that the whole Torah is from Heaven, excepting a particular verse, which [he maintains] was not uttered by G-d but by Moshe himself, he is included in \u2018because he has despised the word of the Lord.\u2019 And even if he admits that the whole Torah is from Heaven, excepting a single point, a particular ad majus deduction or a certain gezerah shavah, \u2014 he is still included in \u2018because he has despised the word of the Lord\u2019.

This opinion has been codified by the Rambam (Mishne Torah, Teshuva 3:8), and reflects normative Jewish law. Therefore, for the believing Jew, the flippant suggestion of different authorship of D'varim is not an option.

There is, however, another passage in the Talmud, which is somewhat difficult to understand, given these limitations. While discussing details of public reading of the Torah, the Talmud states that in Vayikra, in the portion of theTochecha

There is a certain tautology in their argument. D\u2019varim is clearly, primarily a speech by Moshe, therefore the style is different. Had the style been the same, the secular scholars would have argued that surely Moshe authored the other four Books as well!

"Abaye said; this was only taught regarding the rebuke in Torat Kohanim (Vayikra) but in the rebuke in Mishne Torah (D'varim) you may stop. These (Vayikra) were written in the plural, by Moshe by the Mouth of the Almighty (M'pi haGevura), while those were written in the singular, by Moshe, by himself (M\u2019pi atzmo)-[literally, by his own mouth] (Megila 31b)

This teaching seems to present tremendous difficulties. How can the Talmud suggest that even a portion of the Torah was "authored" by anyone other than G- d, even Moshe? At first glance our two Talmudic sources seem contradictory. This passage has sent Talmudic and biblical commentaries scurrying in various directions in order to resolve the inconsistency. The Zohar deals with this issue in a number of places:

Come and see, the verse says Moshe spoke and the Lord responded in a loud voice. It was taught, what does it mean "with a ... voice"? With the voice of Moshe, for Moshe achieved a level beyond all the prophets, ... the voice was the Shechina (the Divine Presence). Rav Shimon said; We were taught that the rebuke in Vayikra was {written by} Moshe in the name of the Divinity, and in Mishne Torah, it was Moshe by himself (M\u2019pi atzmo). Do you think that Moshe said even one small letter by himself? No; it is written with precision. It doesn't say that Moshe said it by himself, rather that it came out of Moshe's mouth, this was the voice which "possessed" Moshe (Zohar V'etchanan 265a)

In this passage, the Zohar poses the same question. How can we even consider that part of the Torah is not directly from G-d? The answer the Zohar offers is elegant: Of course, the entire Torah is Divine, but not all the Torah was communicated in the same manner. The Zohar thus introduces a concept, which has become known as "The Shechina speaking from the throat of Moshe". This phrase, which apparently does not have a source in Talmudic or Rabbinic literature2, became quite popular, and can be found in the great works of the 18th - 20th centuries, Chassidic and Mitnagdik sources alike3. The idea itself is clearly stated in the Zohar: at times Moshe, who rose to such a profound level of prophecy, literally had the Shechina speak from his throat.

The idea of Moshe possessing Divine diction is based on a number of verses: the first recounts Moshe\u2019s hesitation to represent the people due to his limited ability to speak.

In the encyclopedic Michlol Hamamarim v hapitgamim it states conclusively that the precise phrase is not found in Rabbinic literature. Tiferes Yisrael (Yoma 6:20) uses this idea to explain the High Priest\u2019s ability to bless the people with the ineffable name.

Volozhin-Nefesh Hachaim 3:14, from Rav Levi Yitzchak of Berditchiv \u2013 Kedushat Levi Toldot, Titzaveh, Vetchanan to the Meshech Chochma- Bamidbar 20:11,32:31,Divarim 4:36, from Rav Tzadok of Lublin - Tzidkat hatzadik 183, (and numerous other citations) to the Mishna Brura 428:18. It is interesting that the Alshech Hakadosh does not use the phrase, even though he describes the

And Moshe said to the Lord, \u2018O my Lord, I am not eloquent, neither yesterday nor the day before, nor since you have spoken to your servant; but I am slow of speech, and of a slow tongue.\u2019 And the Lord said to him, \u2018Who has made man\u2019s mouth? Who makes the dumb, or deaf, or the seeing, or the blind? Is it not I the Lord? Now therefore go, and I will be with your mouth, and teach you what you shall say.\u2019 (Shmot 4:10-12)

And Mount Sinai was altogether in smoke, because the Lord descended upon it in fire; and its smoke ascended as the smoke of a furnace, and the whole mount trembled greatly. And when the voice of the shofar sounded long, and became louder and louder, Moshe spoke, and G-d answered him by a voice. (Shmot 19:18,19)

Moshe\u2019s voice at Sinai invites a response from heaven, and a Divine duet rings forth. At the next stage we are told that when G-d speaks the people prefer Moshe\u2019s speech:

And all the people saw the thunderings, and the lightnings, and the sound of the shofar, and the mountain smoking; and when the people saw it, they were shaken, and stood far away. And they said to Moshe, \u2018Speak with us, and we will hear; but let not G-d speak with us, lest we die.\u2019 And Moshe said to the people, \u2018Fear not; for G-d has come to test you, and that his fear may be before your faces, that you sin not.\u2019 And the people stood far away, and Moshe drew near to the thick darkness where G-d was. And the Lord said to Moshe, \u2018Thus you shall say to the people of Israel\u2026\u2019(Shmot 20:15-19)

This idea of Moshe being the mouthpiece for G-d is stressed in another episode, when Moshe\u2019s uniqueness as a Prophet is questioned. G-d chastises Miriam and Aharon:

And the Lord spoke suddenly to Moshe, and to Aharon, and to Miriam, \u2018Come out you three to the Tent of Meeting.\u2019 And the three came out. And the Lord came down in the pillar of the cloud, and stood in the door of the Tent, and called Aaron and Miriam; and they both came forth. And he said, \u2018Hear now my words; If there is a prophet among you, I the Lord will make myself known to him in a vision, and will speak to him in a dream. Not so with my servant Moshe, for he is the trusted one in all my house. With him I speak mouth to mouth, manifestly, and not in dark speech; and he behold the form of the Lord. Why then were you not afraid to speak against my servant Moshe? \u2018(Bamidbar 12:4-8)