The reaction to the rabbi's talk ranged from admiration at his courage to dismay at his timing to anger at his audacity. Reported in Jewish publications around the world, the sermon brought him a flood of letters accusing him of undermining the most fundamental teachings of Judaism. But he also received many messages of support. ''I can't tell you how many rabbis called me, e-mailed me and wrote me, saying, 'God bless you for saying what we all believe,' '' Rabbi Wolpe said. He attributes the ''explosion'' set off by his sermon to ''the reluctance of rabbis to say what they really believe.''

Before the introduction of ''Etz Hayim,'' the Conservative movement relied on the Torah commentary of Joseph Hertz, the chief rabbi of the British Commonwealth. By 1936, when it was issued, the Hebrew Bible had come under intense scrutiny from scholars like Julius Wellhausen of Germany, who raised many questions about the text's authorship and accuracy. Hertz, working in an era of rampant anti-Semitism and of Christian efforts to demonstrate the inferiority of the ''Old'' Testament to the ''New,'' dismissed all doubts about the integrity of the text.

Maintaining that no people would have invented for themselves so ''disgraceful'' a past as that of being slaves in a foreign land, he wrote that ''of all Oriental chronicles, it is only the Biblical annals that deserve the name of history.''

The Hertz approach had little competition until 1981, when the Union of American Hebrew Congregations, the official arm of Reform Judaism, published its own Torah commentary. Edited by Rabbi Gunther Plaut, it took note of the growing body of archaeological and textual evidence that called the accuracy of the biblical account into question. The ''tales'' of Genesis, it flatly stated, were a mix of ''myth, legend, distant memory and search for origins, bound together by the strands of a central theological concept.'' But Exodus, it insisted, belonged in ''the realm of history.'' While there are scholars who consider the Exodus story to be ''folk tales,'' the commentary observed, ''this is a minority view.''

Twenty years later, the weight of scholarly evidence questioning the Exodus narrative had become so great that the minority view had become the majority one.

Not among Orthodox Jews, however. They continue to regard the Torah as the divine and immutable word of God. Their most widely used Torah commentary, known as the Stone Edition (1993), declares in its introduction ''that every letter and word of the Torah was given to Moses by God.''

Lawrence Schiffman, a professor at New York University and an Orthodox Jew, said that ''Etz Hayim'' goes so far in accepting modern scholarship that, without realizing it, it ends up being in ''nihilistic opposition'' to what Conservative Jews stand for. He noted, however, that most of the questions about the Bible's accuracy had been tucked away discreetly in the back. ''The average synagogue-goer is never going to look there,'' he said.