This is my response to the questions posed by thetorah.com.
Do I believe in Torat Emet? The words of G-d are contained in the words of man, to be found by men of truth, who accept the truth from who says it. For who is not looking after the truth, it is the Will of G-d that the words of man should conceal the words of G-d. The Torah protects its Truth just as a living organism protects its organs. In the global sense, then, the Torah is Torat Emet, as all of its details are to formulate Emet or to protect Emet.
Do I have an example to share? The truth is found in unlikely places. For example in biblical criticism, which has led many people astray. To many religious Jews it is repulsive for this reason. But it turns out that the sources determined by biblical criticism are true. No matter who said it, we must accept.
Among the sources of Torah is the priestly source, P. The priestly source is the most repulsive of the sources.
However, it turns out that P contains the source PE, which is divine truth, as no human could have guessed the numbers appearing in a mathematical conjecture, the extension of Brocard's problem, to such a high degree. Putting it differently, the predictive power of these numbers over the ages reached by Avraham, Sarah, Yitzchak, Yishmael, Ya'akov, as well as the reported age of Ya'akov as he reached Mitzrayim - all of the numbers in PE - is not accidental.
Biblical criticism is a tradition of how to deal with the text of the written Torah. Hence it is in truth part of the oral Torah. Ben Zoma is outside (Chagiga 15a), but his Torah is very much inside for who knows the tradition. It should be studied by men of Truth, strange as it may seem, and the sources of the Torah should be studied individually as well as in interaction with other sources. It is great to see the emergence of a community of committed Jews studying this oral Torah, always taking note of the traditional views.
Certainly, there is a conflict with the traditional oral Torah, with the Talmud. However, there are true jewels hiding in the mud, and they (will) show the way to go. We are returning to the days of Beit Hillel and Beit Shammai. We have Anshei Talmud and Anshei Emunah, two schools of thinking, the wishful thinking of Anshei Talmud, the fact-based thinking of Anshei Emunah. The Beit Hillel of our days, the Anshei Talmud, do not take the views of Anshei Emunah into account, which they despise and wish it will go away.
We live in a period that the truth will win, and encoded in the Talmud, in Eruvin 13b, we find the secret.
The Anshei Emunah start with taking the views of Anshei Talmud into account. The Halacha will thus be according to Anshei Emunah, the men of Truth, the Beit Shammai of our days. Two and a half years Beit Shammai and Beit Hillel differed in the matter of whether it is better for man to exist or not to exist (Eruvin 13b). Beit Shammai was right after all: it is better for man, for Anshei Emunah, to exist and to pronounce the truth.
