The Torah we have today is the same as it was in the past.

For the purposes of this argument, I outline the Torah as the first 5 books of what Christians call the Old Testament. This includes the book of Genesis, Exodus, Leviticus, Numbers and Deuteronomy. So the question before us is the following: Is the Torah as we have it today, the same Torah as it was at the time of its inception? Minus spelling errors of course. I will lay out the following arguments: A) Other Torah's from other points in history are the same in terms of their content of the 5 books I have listed above. Genesis 1:1 says what it said in other Torah's in history's past. The Dead Sea Scrolls back this up. B) The Jews have a tradition of rigorous copying when it comes to the Torah. So lets begin A: The Biella Scroll "Perani consulted the top experts in the field from Paris to Jerusalem and was able to conclude that the copy of the Torah is at least 800 years old, probably written between the years 1155 and 1225. Two carbon-14 tests were carried out on the manuscript in Italy and the United states which confirmed Perani's conclusions. " http://abcnews.go.com... "This scroll is actually still in use and is currently undergoing restoration. The only differences are spelling. At the end of the 12th century Maimonides [a famous rabbinic authority] set down the rules for how to copy Torah scrolls, and those fixed rules have been followed ever since. This scroll's copyist did not know of those rules. Those rules would have forbidden him from using some of the graphical elements found here, such as use of compression of letters, line justification, and which letters can have [decorative] "crowns" on top." http://news.nationalgeographic.com... Leningrad Codex: "The Leningrad Codex, or Leningradensis, is the oldest complete Hebrew bible still preserved. While there are older parts of Bibles, or biblical books, still in existence, there is no older manuscript which contains the whole Hebrew Bible (or Old Testament in Hebrew). The Leningrad Codex is considered one of the best examples of the Masoretic text." http://www.usc.edu... Aleppo Codex: "The inscriptions at the end of this manuscript show that it was written in 929, which is thus the approximate time of the writing of the Aleppo Codex." http://aleppocodex.org... There are no meaningful differences between the Leningrad and Aleppo Codex. Dead Sea scrolls: "About 230 manuscripts are referred to as "biblical Scrolls". These are copies of works that are now part of the Hebrew Bible. They already held a special status in the Second Temple period, and were considered to be vessels of divine communication." "Among the Scrolls are partial or complete copies of every book in the Hebrew Bible (except the book of Esther). About a dozen copies of some of these holy books were written in ancient paleo-Hebrew (the script of the First Temple era, not the standard script of the time). Many biblical manuscripts closely resemble the Masoretic Text, the accepted text of the Hebrew Bible from the second half of the first millennium ce until today. This similarity is quite remarkable, considering that the Qumran Scrolls are over a thousand years older than previously identified biblical manuscripts. Strikingly, some biblical manuscripts feature differences from the standard Masoretic biblical language and spelling." http://www.deadseascrolls.org.il... As noted from Biella Scroll, Jews will keep a text around as long as they can because they see it as divine. The fact that there are about a dozen copies of some of the books written in the first temple period give quite the textual lineage. The first temple period dates to around 1006-586 B.C. I could personally find no meaningful differences in the dead sea scroll content of the Torah vs the Modern Hebrew. My opponent is free to do that legwork. The Torah (the first 5 books) from then are the same now. B: Compilation history/Scribes I will give an explanation behind how books were produced. "The history of Hebrew bookmaking is as old as the history of the Jewish people and goes back for more than 3,000 years. It may be divided into three periods: from earliest times to the final editing of the Talmud (sixth or seventh centuries); from geonic times to the end of the 15th century and the first printed Hebrew books; and from then to the present day. To the first period belong the books of the *Bible , the *Apocrypha , and the non-biblical texts found among the *Dead Sea Scrolls " "Papyri have also been found in the Dead Sea caves, among them a palimpsest of an eighth century B.C.E. letter. For sacred purposes only animal skin could be used, either in the form of gevil ("uncut skin"), which was reserved for Torah scrolls, or kelaf ("split skin," parchment"), which could be used for other biblical books and had to be used for phylacteries, while ^8;P59;`2; `7;_3;`3;`4;`3;`2; ("hard to split"), an inferior kind of parchment, was to be used for mezuzot (Shab. 79b; Meg. 2:2, cf. Arist. 176). Later halakhah permitted any parchment for sacred purposes if written on the inside of the skin, while leather was used on the cleaned hair side. Skins used for writing were also distinguished according to the treatment they received: maN27;N27;ah, M17;ippah, diftera (Shab. 79a). " "Scrolls, being valuable, were kept with care. Sacred books had to be wrapped in mitpaM17;ot (sing. mitpaM17;at; Shab 9:6), and it was forbidden to touch them with bare hands (Shab. 14a; 133b; Meg. 32a; cf. II Cor. 3:14"16). The wraps were made of linen, silk, purple materials, or leather. Today's Torah mantle (see *Torah ornaments ) has a long history. Some Dead Sea Scrolls were found preserved in linen wrappings. Books were kept in chests, alone or with other things; the synagogue *Ark is a survivor of these chests. Earthenware jars were also used as receptacles for books from Bible times (Jer. 32: 14). These have preserved for posterity the treasures of the Dead Sea caves, the *Elephantine Letters , etc. Baskets too were used for keeping books (Meg. 26b)." "Worn sacred books had to be reverently "hidden away" " in a *genizah " and were eventually buried (Shab. 16:1; Meg. 26b). This accounts for the fact that so few Torah or Bible fragments have been preserved from antiquity, as parchment, let alone papyrus, decays in the ground. Where the genizah was limited to storing away, it made possible such treasure troves as those from the Dead Sea caves and the Cairo *Genizah . Heretical books too were condemned to genizah, and these included almost anything not admitted to the *Bible canon (Shab. 30b; 115a; Pes. 56a)." https://www.jewishvirtuallibrary.org... A bit on the scribes: "It is inferred from the Bible that every Jew should write for himself a Torah scroll (see Deut. 31:19; see Sanh. 21b). Expertness, however, being required in writing a Torah scroll, the commandment can only be fulfilled by ordering it from a scribe. The profession of scribe was indispensable to the Jewish community, and according to the Talmud (Sanh. 17b) a scholar should not dwell in a town where there is no scribe. In the talmudic period, scribes were poorly paid lest they become rich and desert their vocations, leaving the community without their services. The scribe writing a Torah scroll must devote utmost attention and care to the writing; he is forbidden to rely on his memory and has to write from a model copy (Meg. 18b). His guide is the professional compendium for scribes, Tikkun Soferim, which contains the traditional text of the Torah, the specific rules concerning the decorative flourishes (tagin, "crowns") on certain letters, the regulations as to the spacing of certain Torah sections ("open" or "closed" pericopes), and the rules for writing Torah scrolls in which each column begins with the Hebrew letter vav (vavei ha-ammudim). Only the Scroll of Esther may be adorned with artistic illustrations but not the Torah scroll, although Alexandrian scribes are said to have gilded the name and appellations of God (Sof. 1:9). When writing a Torah scroll a scribe must especially prepare himself so that he writes the names of the Lord with proper devotion and in ritual purity. It is, therefore, customary that he immerse himself in a ritual bath (mikveh) before beginning his work. (The rules for the writing of Torah scrolls and other ritual texts are laid down in Sof. 1"10; Maim. Yad, Tefillin, Mezuzah, 1"10; Sh. Ar., YD 270ff.) " https://www.jewishvirtuallibrary.org... I will go over more about the scribal practices if this is not satisfying enough to show the scribes took the transmission of their text very seriously.