Why did God promise Abraham the whole of Egypt in Genesis 15 and only Canaan in Genesis 17? Was Abraham Egyptian? Why do the Ten Commandments and the Book of Deuteronomy not mention circumcision? Why does chapter 34 of the Book of the Exodus rewrite and lengthily comment the Second Commandment of Exodus 20: 5? Why did God order Abraham a mere animal sacrifice in Genesis 15 and circumcision in Genesis 17? Why, in that sacrifice, didn't Abraham cut the birds like the other animals? Was it the same God? Why didn't he order the excision of girls? Why the eighth-day circumcision? Why didn't Moses want to circumcise his son? History and exegesis answer those enigmas. Proving by the Bible that Abraham and Moses were pharaohs, this book enlightens the Torah by the history of the last five pharaohs of the 18th dynasty and of the first two of the Ramesides, and vice versa. Born from a succession of findings spread over more than eleven years, it develops the discoveries of Messod and Roger Sabbah's best seller: Secrets of the Exodus (2000). They back upon the idea that the Hebrews left no trace in Egypt because they were Egyptians like the others. Their great thesis is that the Hebrews were the followers of Akhenaten's monotheist heresy who exiled themselves to colonize Palestine. It stands upon several elements of proof: Biblical data and intercultural comparisons, reinforced by those of Le Fabuleux héritage de l'Égypte (Desroches Noblecourt, 2004). The famous Egyptologist adopted the same historiographical approach of intercultural comparisons and demonstrated, like them, that the Egyptians invented the alphabet, Hebraic as everyone knows. A little later (2005), Davidovits brought an irrefragable proof of the Egyptian origin of the Hebrews: hieroglyphs of a fresco discovered in the temple of Amenhotep son of Hapu in Karnak are identical to verse 41: 42 of Genesis. The Sabbah's second great thesis is that centuries after the first writing of the Torah, in order to obtain their release from the jails of Babylon, the Jews rewrote it carefully clouding their belonging to Egypt, an enemy of the Assyrians, and noting the myth of their Cananean origin down in it. We strengthen that background by several findings. Römer (Collège de France) saluted the first one: the Second Commandment prohibits and represses sexual mutilation. It makes the Sinai Alliance a revolution by comparison with the moralizing puritanism imposed upon Abraham and Hebrew baby boys. Those concerning the circumcisions of Moses' son and Abraham followed that spark. Then came that of the interpretation of the Covenant of Genesis 15, the great Covenant in which, on the one hand, "God" promised Abram not the land of Canaan but all Egypt, on the other hand, Abram-Akhenaten abolished sexual mutilation in Akhetaten. There is every indication that the great reason for the exile of the Hebrews was less their monotheism than that abolition that challenged the great pillar of the patriarchal Egyptian culture: domination of women and youth. Then, it was the discovery of the apocryphal character of Exodus 34, entirely created in order to refute the fact that Exodus 20: 5 forbids and represses sexual mutilation. Finally, Grimal (Collège de France) brought us a piece of crucial information: antique Egyptian has no word for circumcision. Thence the two Biblical periphrases: "the flesh of your outgrowth" and "the crime of fathers". A third biblical periphrasis: "the land of your peregrinations" (Genesis 17: 8) naively admits that Abram was a migrant in Palestine. The origin of Judaism takes a new light. One certainty: Abraham and Moses were pacifists who refused to invade Palestine.