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Was the full Torah that is written in the scroll today (The Five Books of Moses) given at Mt. Sinai? Or were just the Ten Commandments and previous events given to Moses and all the Jewish people there with the rest to come later? As we know, most of the Torah tells about events that occurred after Mt. Sinai. If the full Torah was given at Mt. Sinai, that means that everyone, including Moses, Aaron, and the entire nation would know in advance of their own actions and how they would behave, which could affect their own behavior.

Question
How we are supposed to academically, and religiously, understand the book of Daniel? Daniel is a noble Jewish youth of Jerusalem, taken into captivity by Nebuchadnezzar of Babylon. He serves the king and his successors with loyalty until the time of the Persian conqueror Cyrus, while remaining true to the God of Israel. Question, is this supposed to be Nebuchadnezzar II (605 BC – c. 562 BC) Most modern scholars see the book of Daniel as actually being written during the reign of the infamous Antiochus IV Epiphanes (175–164 BCE) (the villain of the Chanukah story), although based on older materials. Question: Do any classical, medieval, or modern Jewish rabbis also see it this way? Any info would be appreciated. In the book, knowledge of the Babylonian-Persian period (Nebuchadnezzar era) is vague or erroneous. For example, "Belshazzar (Bel-shar-user) is identified as the son of Nebuchadrezzar and is called "king" (5:1), but we have seen that his father was Nabonidus and that, though he was a regent, he never became a king. King Darius is called a Mede, the son of Xerxes (Ahasuerus), in Daniel 9:1, although we know that he was a Persian and the father of Xerxes. As the story moves into the Greek period, it becomes more accurate. The writer knows of the desecration of God's altar by Antiochus IV in 168 (9:27; 11:31) but not of the restoration of worship by Judas Maccabeus three years later. The book must have been completed between 168 and 165, probably closer to 165. The presence of Persian and Greek loan-words lends support to the Hellenistic dating." (Old Testament Life and Literature, Gerald A. Larue ) How do we understand this book in an authentically Jewish and also academically responsible way?  

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Hey Rabbi, when I read in the Torah there seem to be sections that speak about violence and other topics I’m not sure are suitable for all ages. Is this perhaps a reason why children or youth below a certain age should not read the Torah? I’m pretty sure the Torah is for all ages, but I’d appreciate your helping me understand this issue better. Thanks!
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Question
In the beginning of Amos, he claims to prophesy during a time that is during the reigns of both Uzziah of Judah and Jeroboam II of Israel, and 2 years before a great earthquake. This looks to be in the first 14 years of Uzziah's reign, as these are the only years when Uzziah and Jeroboam II reigned contemporaneously. Thus it cannot be the earthquake that occurred when Uzziah rebelliously offered incense in the Temple. Are there any records that indicate in what year of Uzziah's reign the earthquake of Amos occurred? As always, Thanks.
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Genesis 49:31 says, "There (the cave of Machpelah) they buried Abraham and his wife Sarah, there they buried Isaac and his wife Rebecca, and there I (Jacob) buried Leah." I remember reading in the Torah about the deaths of Abraham, Isaac, Jacob, and Sarah, and that Rachel died and was buried on the way to Bethlehem. Where in the Torah does it mention the deaths and burials of Rebecca and Leah?
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shalom aleichem in isaiah 11:1 we can read: וְיָצָ֥א חֹ֖טֶר מִגֵּ֣זַע יִשָׁ֑י וְנֵ֖צֶר מִשָּׁרָשָׁ֥יו יִפְרֶֽה׃ why in jewish bible translations (יָצָ֥א) is future mode? (see to chabad. org or sefaria. org) for example: But a shoot shall grow out of the stump of Jesse, A twig shall sprout from his stock is this word, past mode of future mode?
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Question
shalom aleichem dear rabbi 1) in Targum Jonathan on Jeremiah 30:9 we read: וְיִפְלְחוּן קֳדָם יְיָ אֱלָהָהוֹן וְיִשְׁתַּמְעוּן לִמְשִׁיחָא בַר דָוִד מַלְכֵּהוֹן דַאֲקֵים לְהוֹן: is this translation correct? "They shall worship before the Lord their God, and they shall hearken to MESSIAH, the Son Of David , their King, whom I will raise up unto them." 2) how should we understand the Radak's (Rabbi David Kimchi) commentary translation on Jeremiah 30:9 ? ועבדו, אשר אקים להם. אפשר שאמר זה על דוד המלך שיקימנו מעפרו בעת תחיית המתים ואפשר שיאמר על המשיח בנו ויקרא שמו דוד:
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