One of the fundamentals of Jewish belief is that the entire Torah is of divine origin. Moses merely served as a scribe who transcribed God’s word, to which he did not add at all. This applies to the entire Torah. Even verses that seem to include only technical tidbits of information were given by God and include deep layers of meaning.

The entire Torah comes from God:

The eighth foundation is that the Torah is from heaven; to wit, it [must] be believed that the whole of this Torah which is in our hand today is the Torah that was brought down to Moses our teacher; that all of it is from God [by] the transmission which is called metaphorically “speech”; that no one knows the quality of that transmission except he to whom it was transmitted, peace be upon him; and that it was dictated to him while he was of the rank of a scribe; and that he wrote down all of its dates, narratives, and laws – and for this he is called the legislator.

This applies, without exception, to all parts of the Torah:

There is no difference between “the sons of Ham were Cush, Mitzrayim, Fut, and Canaan” (Genesis 10:6) and “the name of his wife was Meheitavel, the daughter of Matred” (Genesis 36:39) on the one hand, and “I am the Lord your God” (Exodus 20:2) and “Hear O Israel, the Lord our God the Lord is One” (Deuteronomy 6:4) on the other hand. Everything is from the mouth of the Almighty; everything is the Torah of God: whole, pure, holy, [and] true. One who says that Moses himself was the author of these verses and told these stories is considered by our Sages and prophets as being more of a heretic and misinterpreter [of the Torah] than all of the [other types of] heretics, for he views the Torah as having a core and a shell…. Rather, each and every word of the Torah contains wisdom and wonders for those who can comprehend them, and the extent of their wisdom cannot be fully grasped. (Rambam, Commentary on the Mishna, Introduction to Ĥelek)

The Torah has a soul, a body, and an external layer of clothing. The external layer of the Torah is its superficial meaning, and there are those who mistakenly think this is the entire Torah. However, the Torah also includes allusions to the measures necessary for man to achieve perfection. The greatest Sages contemplate the soul of the Torah, its most hidden teachings.

The holy Torah exists in both a limited and expansive form. It is written in the holy Zohar that the Torah has its clothing – the narratives of the Torah and the like; it has its body – allusions from its narrative [about how to achieve] the perfection of man; and the Torah also has a soul, its hidden [layers of meaning]. The fools say that [the Torah contains] only its external cloak, God forbid, for they see no further. The wise man recognizes the Torah’s body, its allusions; and those who are even wiser examine the soul, the secrets of the Torah. The Torah was in fact given to Moses our teacher in a form that incorporated various [layers of] limited and expansive meaning. Moses transmitted it to Israel, and everything is included in it. (Rabbi Ĥayyim Halberstam, Divrei Ĥayyim LeĤanuka, s.v. BeGemara Shabbat)

Further reading: For more on the comparison between the different components of the Torah, see A Concise Guide to the Sages, p. 150.