Muslims,like Christians,have Begun a huge Propoganda Campaign to find Muhammad in the Torah.
Our Rabbi of Blessed Memory Indeed found Muhammad in the Torah over 800 Years Ago.May the muslims Be consistent in Using the bible,they Deem ''corrupted''As Proof to wether Islam is True or not.
Maimonides in Iggeret Teiman:
Remember, that ours is the true and authentic Divine religion, revealed to us through Moses, the master of the former as well as the later prophets, by means of which God has distinguished us from the rest of mankind, as Scripture says, "Only the Lord had a delight in thy fathers to love them and He chose their seed after them, even you above all peoples" (Deuteronomy 10:15). This did not happen because of our merits, but rather as an act of Divine grace, and on account of our forefathers who were cognizant of God and
submitted to Him as we read, "The Lord did not set His love upon you, nor choose you, because ye were more in number than any people ... but because the Lord loved you, and because He would keep the oath which He swore unto your fathers." (Deuteronomy 7:7). God has made us unique by His laws and precepts, and our pre-eminence is manifested in His rules and statutes, as Scripture says, in narrating God's mercies to us, "And what great nation is there, that hath statutes and ordinances so righteous as all this law, which I set before you this day?" (Deuteronomy 4:8). Therefore all the nations instigated by envy and impiety rose up against us, and all the kings of the earth motivated by injustice and enmity applied themselves to persecute us. They wanted to thwart God, but He cannot be thwarted. Ever since the time of Revelation, every despot or slave that has attained to power, be he violent or ignoble, has made it his first aim and his final purpose to destroy our law, and to vitiate our religion, by means of the sword, by violence, or by brute force, such as Amalek, Sisera, Sennacherib, Nebuchadnezzar, Titus, Hadrian, may their bones be ground to dust, and others like them. This is one of the two classes which attempt to foil the Divine will.
The second class consists of the most intelligent and educated among the nations, such as the Syrians, Persians, and Greeks. These also endeavor to demolish our law and to vitiate it by means of arguments which they invent, and by means of controversies which they institute. They seek to render the Law ineffectual and to wipe out every trace thereof by means of their polemical writings, just as the despots plan to do it with the sword. But neither the one nor the other shall succeed. We possess the divine assurance given to Isaiah concerning any tyrant that will wish to undermine our Law and to annihilate it by weapons of war, that the Lord will demolish them so that they will have no effect. This is only a metaphorical way of saying that his efforts will be of no avail, and that he will not accomplish his purpose. In like manner whenever a disputant shall attempt to demonstrate the falsity of our Law, the Lord will shatter his arguments and prove them absurd untenable and ineffective. This divine promise is contained in the following verse, "No weapon that is formed against thee shall prosper; and every tongue that shall rise against thee in judgment thou shalt condemn." (Isaiah 54:17).
Although the exponents of both methods persuade themselves that this is a structure which can be demolished, and they exert themselves to undermine its firmly established foundations, they only increase their pain and toil. The structure remains as firmly planted as ever, while the God of Truth mocks and derides them, because they endeavor, with their feeble intelligence, to achieve a goal that is beyond the powers of mortal man. The inspired writer describes their attempt and God's scorn of them in the following verses: "Let us break their bands asunder, and cast away their words from us, He that sitteth in heaven laugheth, the Lord hath them in derision." (Psalms 2:3-4). Both of these parties have harassed and afflicted us incessantly throughout the epoch of our political independence, and partly during the period of our dispersion.
After that there arose a new sect which combined the two methods, namely, conquest and controversy, into one, because it believed that this procedure would be more effective in wiping out every trace of the Jewish nation and religion. It, therefore, resolved to lay claim to prophecy and to found a new faith, contrary to our Divine religion, and to contend that it was equally God-given. Thereby it hoped to raise doubts and to create confusion, since one is opposed to the other and both supposedly emanate from a Divine source, which would lead to the destruction of both religions. For such is the remarkable plan contrived by a man who is envious and querulous. He will strive to kill his enemy and to save his own life, but when he finds it impossible to attain his objective, he will devise a scheme whereby they both will be slain.
JESUS WAS PREDICTED IN THE TORAH:
The first one to have adopted this plan was Jesus the Nazarene, may his bones be ground to dust. He was a Jew because his mother was a Jewess although his father was a Gentile. For in accordance with the principles of our law, a child born of a Jewess and a Gentile, or of a Jewess and a slave, is legitimate. (Yebamot 45a). Jesus is only figuratively termed an illegitimate child. He impelled people to believe that he was a prophet sent by God to clarify perplexities in the Torah, and that he was the Messiah that was predicted by each and every seer. He interpreted the Torah and its precepts in such a fashion as to lead to their total annulment, to the abolition of all its commandments and to the violation of its prohibitions. The sages, of blessed memory, having become aware of his plans before his reputation spread among our people, meted out fitting punishment to him.
Daniel had already alluded to him when he presaged the downfall of a wicked one and a heretic among the Jews who would endeavor to destroy the Law, claim prophecy for himself, make pretenses to miracles, and allege that he is the Messiah, as it is written, "Also the children of the impudent among thy people shall make bold to claim prophecy, but they shall fall." (Daniel 11:14).
Quite some time after, a religion appeared the origin of which is traced to him by the descendants of Esau, albeit it was not the intention of this person to establish a new faith. For he was innocuous to Israel as neither individual nor groups were unsettled in their beliefs because of him, since his inconsistencies were so transparent to every one. Finally he was overpowered and put a stop to by us when he fell into our hands, and his fate is well known.
Islam:
After him arose the Madman who emulated his precursor since he paved the way for him. But he added the further objective of procuring rule and submission, and he invented his well known religion. All of these men purposed to place their teachings on the same level with our divine religion. But only a simpleton who lacks knowledge of both would liken divine institutions to human practices. Our religion differs as much from other religions for which there are alleged resemblances as a living man endowed with the faculty of reason is unlike a statue which is ever so well carved out of marble, wood, bronze or silver. When a person ignorant of divine wisdom or of God's works sees the statue that superficially resembles a man in its contours, form, features, and color, he believes that the structure of the parts of a statue is like the constitution of a man, because he is deficient in understanding concerning the inner organization of both. But the informed person who knows the interior of both, is cognizant of the fact that the internal structure of the statue betrays no skillful workmanship at all, whereas the inward parts of man are truly marvellously made, a testimony to the wisdom of the Creator, such as the prolongation of the nerves in the muscles and their ramifications, the branching out of the sinews and their intersections and the network of their ligaments and their manner of growth, the articulations of the bones and the joints, the pulsating and non-pulsating blood vessels and their ramifications, the setting of the limbs into one another, the uncovered and covered parts, every one of these in proportion, in form and proper place.
Likewise a person ignorant of the secret meaning of Scripture and the deeper significance of the Law, would be led to believe that our religion has something in common with another if he makes a comparison between the two. For he will note that in the Torah there are prohibitions and commandments, just as in other religions there are permitted and interdicted acts. Both contain a system of religious observances, positive and negative precepts, sanctioned by reward and punishment.
If he could only fathom the inner intent of the law, then he would realize that the essence of the true divine religion lies in the deeper meaning of its positive and negative precepts, every one of which will aid man in his striving after perfection, and remove every impediment to the attainment of excellence. These commands will enable the throng and the elite to acquire moral and intellectual qualities, each according to his ability. Thus the godly community becomes pre-eminent, reaching a two-fold perfection. By the first perfection I mean, man's spending his life in this world under the most agreeable and congenial conditions. The second perfection would constitute the achievement of intellectual objectives, each in accordance with his native powers.
The tenets of the other religions which resemble those of Scripture have no deeper meaning, but are superficial imitations, copied from and patterned after it. They modelled their religions upon ours in order to glorify themselves, and indulge the fancy that they are similar to so and so. However, their counterfeiting is an open secret to the learned. Consequently they became objects of derision and ridicule just as one laughs and smiles at an ape when it imitates the actions of men.
This event was predicted in the divenely inspired prophecy of Daniel, according to which, in some future time a person would appear with a religion similar to the true one, with a book of Scriptures and oral communications, who will arrogantly pretend that God had vouchsafed him a revelation, and that he held converse with Him, besides making other extravagant claims. Thus Daniel in his description of the rise of the Arabic kingdom after the fall of the Roman Empire, alluded to the appearance of the Madman and his victories over the Roman, Persian, and Byzantine Empires in the vision concerning a horn which grew, became long and strong. This is clearly indicated in a verse that can be understood by the masses as well as
by the select few. Since this interpretation is borne out by the facts of history, no other meaning can be given to the following verse: "I considered the horns, and, behold, there came among them another horn, a little one, before which three of the first horns were plucked up by the roots; and, behold, in this horn were eyes like the eyes of a man, and a mouth speaking great things." (Danield 7:8). Now consider how remarkably apt the symbolism is. Daniel says that he saw a small horn that was going up. When it became longer, even marvellously longer, it cast down before it three horns and behold in the side of the horn there were two eyes similar to the two eyes of man, and a mouth speaking wanton words. This obviously alludes to the person who will found a new religion similar to the divine law, and make claims to a revelation of a Scripture, and to prophecy. He will furthermore endeavor to alter and abolish the Law, as it is said, "and he shall seek to change the seasons and the law." (Daniel 7:25).
Daniel was divinely informed that He would destroy this person notwithstanding his greatness and his long endurance together with the remaining adherents of his predecessors. For the three parties that warred against us will ultimately perish, i.e., the one that sought to overpower us with the sword, the second which strove to conquer us by arguments, as well the third that founded a religion similar to ours.
Though they shall appear to be triumphant for a while, and be in the ascendancy for a longer or shorter period of time, they shall not last nor endure. We have a divine assurance from time immemorial that whenever a decree of apostasy is passed against us, God will ultimately terminate it. When King David inspired by the Holy Spirit and speaking in the name of the community reflected, how many peoples ruled over Israel in the past, and how many trials and tribulations they had undergone from the beginning of their history, and nevertheless were not exterminated, he was moved to exclaim, "Much have they afflicted me from my youth up; but they have not prevailed against me." (Psalms 129:2).
My brethren, you all know that in the time of Nebuchadnezzar the Wicked, the Jews were compelled to worship idols and none was spared save Hananiah, Mishael and Azariah. Ultimately God destroyed Nebuchadnezzar, and put an end to his laws, and the religion of Truth came back to its own.
Similarly during the Second Commonwealth when the wicked Greek rulers gained control of Palestine, they instituted severe persecutions against Israel in order to abolish the Torah. The Jews were compelled to profane the Sabbath, and were forbidden to observe the rite of circumcision. Every Jew was forced to write on his garment the words "we have no portion in the Lord God of Israel, and also to engrave this sentence on the horns of his ox and then plough with it."
3 This state of affairs lasted about fifty-two years. Finally, God brought to an end simultaneously their empire and their laws.
The sages, of blessed memory, frequently allude to persecutions in the following manner: "once the wicked government passed the following decree of persecution," or, "they decreed so and so." After a while God would make the decree null and void by destroying the power which issued it. It was this observation that led the rabbis of blessed memory to affirm that persecutions are of short duration. (Ketubot 3b).
The divine assurance was given to Jacob our father, that his descendants would survive the people who degraded and discomfited them as it is written: "And thy seed shall be like the dust of the earth." (Genesis 28:14). That is to say, although his offspring will be abased like dust that is trodden under foot, they will ultimately emerge triumphant and victorious, and as the simile implies, just as the dust settles finally upon him who tramples upon it, and remains after him, so shall Israel outlive its persecutors.
The prophet Isaiah has long ago predicted that various peoples will succeed in vanquishing Israel and lording over them for some time. But that ultimately God will come to Israel's assistance and will put a stop to their woes and affliction as is suggested in the following verse:
"A grievous vision is declared unto me; the treacherous one will deal treacherously, and the spoiler will spoil; Go up O Elam, besiege O Media! but ultimately the sighing thereof I shall make to cease." (Isaiah 21:2).
We are in possession of the divine assurance that Israel is indestructible and imperishable, and will always continue to be a pre-eminent community. As it is impossible for God to cease to exist, so is Israel's destruction and disappearance from the world unthinkable, as we read, "For I the Lord change not, and ye,O sons of Jacob, will not be consumed." (Malachi 3:6).
Similarly He has avowed and assured us that it is unimaginable that He will reject us entirely even if we disobey Him, and disregard His behests, as the prophet Jeremiah avers, "Thus saith the Lord: If heaven above can be measured, and the foundations of the earth searched out beneath, Then will I also cast off all the seed of Israel for all that they have done, saith the Lord" (Jeremiah 31:36). Indeed this very promise has already been given before through Moses our Teacher who says, "And yet for all that, when they are in the land of their enemies, I will not reject them, neither will I abhor them, to destroy them utterly, and to break My covenant with them; for I am the Lord their God." (Leviticus 26:44).
Put your trust in the true promises of Scripture, brethren, and be not dismayed at the series of persecutions or the enemy's ascendency over us, or the weakness of our people. These trials are designed to test and purify us so that only the saints and the pious ones of the pure and undefiled lineage of Jacob will adhere to our religion and remain within the fold, as it is written, "And among the remnant are those whom the Lord shall call." (Joel 3:5). This verse makes it clear that they are not numerous, being the descendents of those who were present on Mount Sinai,
4 witnessed the divine Revelation, entered into the covenant of God, and undertook to do and obey as is signified in their saying, "we will do, and obey." (Exodus 24:7). They obligated not only themselves but also their descendants, as it is written, "to us and to our children forever." (Deuteronomy 29:28). We have been given adequate divine assurance that not only did all the persons who were present at the Sinaitic Revelation believe in the prophecy of Moses and in his Law, but that their descendants likewise would do so, until the end of time, as it is written, "Lo, I come unto thee in a thick cloud, that the people may hear when I speak with thee, and may also believe thee forever." (Exodus 10:9).
Consequently it is manifest that he who spurns the religion that was revealed at that theophany, is not an offspring of the folk who witnessed it. For our sages of blessed memory have insisted that they who entertain scruples concerning the divine message are not scions of the race that were present on Mount Sinai. (Nedarim 20a). May God guard us and you from doubt, and banish from our midst confusion, suspicion, which lead to it.
Now, my co-religionists in the Diaspora, it behooves you to hearten one another, the elders to guide the youth, and the leaders to direct the masses. Give your assent to the Truth that is immutable and unchangeable, and to the following postulates of a religion that shall never fail. God is one in a unique sense of the term, and Moses is His prophet and spokesman, and the greatest and most perfect of the seers. To him was vouchsafed by God what has never been vouchsafed to any prophet before him, nor will it be in the future. The entire Torah was divinely revealed to Moses of whom it was said, "with him do I speak mouth to mouth." (Numbers 12:8). It will neither be abrogated nor superseded, neither supplemented nor abridged. Never shall it be supplanted by another divine revelation containing positive and engative duties. Keep well in mind the Revelation on Sinai in accordance with the divine precept to perpetuate the memory of this occasion and not to allow it to fall into oblivion. Furthermore we were enjoined to impress this event upon the minds of our children, as it is written, "Only take heed to thyself, and keep thy soul diligently, lest thou forget the things which thine eyes saw, and lest they depart from thy heart all the days of thy life; but make them known unto thy children and thy children's children." (Deuteronomy 4:9).
It is imperative, my fellow Jews, that you make this great spectacle of the Revelation appeal to the imagination of your children. Proclaim at public gatherings its momentousness. For this event is the pivot of our religion, and the proof which demonstrates its veracity. Evaluate this phenomenon at its true importance for Scripture has pointed out its significance in the verse, "For ask now of the days past, which were before thee, since the day that God created man upon the earth, and from the one end of heaven unto the other, whether there hath been any such thing as this great thing is, or hath been heard like it?" (Deuteronomy 4:32).
Remember, my co-religionists, that this great, incomparable and unique historical event, is attested by the best of evidence. For never before or since, has a whole nation witnessed a revelation from God or beheld His splendor. The purpose of all this was to confirm us in the faith so that nothing can change it, and to reach a degree of certainty which will sustain us in these trying times of fierce persecution and absolute tyranny, as it is written, "for God is come to test you." (Exodus 20:17). Scripture means that God revealed Himself to you thus in order to give you strength to withstand all future trials. Now do not slip nor err, be steadfast in your religion and persevere in your faith and its duties.
Solomon, of blessed memory, has compared our people to a beautiful woman with a perfect figure, marred by no defect, in the verse, "Thou art all fair, my love; and there is no spot in thee." (Song of Songs 4:7). On the other hand, he depicted the adherents of other religions and faiths, who strive to entice and win us over to their convictions, as courtesans who lure virtuous women for lewd purposes. Similarly they seek devices to trap us into embracing their religions, and subscribing to their doctrines. To these who endeavor to decoy her into avowing the superiority of their creed, our nation deftly replies, "Why do you take hold of me, can you confer upon me something like the felicity of the two companies?" She reasons thus, "If you can furnish us with something like the Revelation on Sinai, in which the camp of Israel faced the camp of the Divine Presence, then we shall espouse your doctirnes." This is metaphorically expressed in the verse, "Return, return, O Shulammite; return, return, that we may look upon thee. What will you see in the Shulammite? As it were a dance of two companies." (Song of Songs 7:1). Now "Shulammite" signifies the perfect one; "A dance of the two companies" alludes to the joy of the theophany in Mt. Sinai in which both the camp of Israel and the camp of God showed as is intimated in the two following verses: "Moses brought forth the people out of the camp to meet God," (Exodus 19:17), and "The chariots of God are myriads, even thousands upon thousands; the Lord is among them, as in Sinai, in holiness." (Psalms 68:18).
Note well the apt imagery and the deeper significance of the aforementioned verse. The fourfold occurence of the word "return" is an allusion to the four empires, each of which will endeavor to coerce us to abandon our faith and embrace theirs. Incidentally, it may be mentioned that we are now living under the aegis of the Fourth Empire. A prediction to this effect is found in the Torah, that our enemies will force us to accept their faith, for we read, "And there shall ye serve god, the work of men's hands," (Deuteronomy 4:28). However, it will not be general throughout the world and God will never deprive us of His Law. As he assured us saying: For it shall not be forgotten from the mouth of his seed. Indeed, Isaiah, the herald of the national redemption, has already stated that Israel's indestructibility is the result of a Divine pact betokened by the perpetuation of the Torah in our midst, and our devotion to its tenets and teachings, as he says, "And as for Me, this is My covenant with them, saith the Lord; My spirit that is upon thee, and my words which I have put in thy mouth, shall not depart out of thy mouth, nor out of the mouth of thy seed, nor out of the mouth of thy seed's seed, saith the Lord, from henceforth and for ever." (Isaiah 59:21).
Our nation speaks with pride of the virulent oppression it has suffered, and the sore tribulations it has endured, to quote the words of the Psalmist, "Nay, but for Thy sake are we killed all the day." (44:23). The rabbis, of blessed memory, in Midrash Hazita, remark that the verse "nay, but for Thy sake" allude to the generation that undergoes persecution. (Midrash Song of Songs I:3, ed. Vilna, f. 13a). Let those persons exult who suffered dire misfortunes, were deprived of their riches, forced into exile and lost their belongings. For the bearing of these heardships is a source of glory and a great achievement in the sight of God. Whoever is visited by these calamiteis is like a burnt offering upon the altar. We may apply in commendation the verse to them, "Consecrate yourselves today to the Lord, that he may also bestow upon you a blessing this day." (Exodus 32:29).
It behooves the victim for the sake of his religion to escape and flee to the desert and wilderness, and not to consider separation from family or loss of wealth. For they are a slight sacrifice and a paltry offering due to God, King of kings, possessor of all things, the Lord thy God, whose Name is glorious and awful. God may be trusted to compensate you well in this world and in the world to come.
We have noted that godly and pious folk who are animated by a desire to get acquainted with the truth and those who are engaged in its pursuit, rush to the divine religion and, wend their way from the most distant parts, to the homes of scholars. They seek to gain increased insight into the law with the concomitant hope that God will amply reward them. How much more is it one's duty to go into exile, if the question of observing the whole Torah is at stake.
REFUTING MUHAMMAD IN THE TORAH:
When a man finds it arduous to gain a livelihood in one country he emigrates to another. All the more is it incumbent upon a Jew who is restricted in the practice of his religion, to depart for another place. If he finds it impossible to leave that locality for the time being, he must not become careless and indulge with abandon in the desecration of the Sabbath and the dietary laws on the assumption that he is exempt from all religious obligations. It is the eternally inescapable duty, willy-nilly, of every one belonging to the stock of Jacob to abide by the Law. Nay, he exposes himself to punishment for the violation of each and every positive or negative precept. Let no man conclude that he may freely disregard the less important ceremonies without liability to penalty because he has committed under duress some major sins. For Jeroboam, son of Nebat, may his bones be ground to dust, was chastised not only for the sin of worshipping the calves and inciting Israel to do the same, but also for his failure to construct a booth on the Feast of Tabernacles. This is one of the fundamental principles of our religion. Understand it aright, teach it, and apply the principle widely.
In your letter you mention that the apostle has spurred on a number of people to believe that several verses in Scripture allude to the Madman, such as "bimeod meod" (Genesis 17:20), "he shined forth from Mount Paran" (Deuteronomy 33:1), "a prophet from the midst of thee" (Deuteronomy 18:15), and the promise to Ishmael "I will make him a great nation" (Genesis 17:20). These arguments have been rehearsed so often that they have become nauseating. It is not enough to declare that they are altogether feeble; nay, to cite as proofs these verses is ridiculous and absurd in the extreme. For these are not matters that can confuse the minds of anyone. Neither the untutored multitutde nor the apostates themselves who delude others with them, believe in them or entertain any illusions about them. Their purpose in citing these verses is to win favor in the eyes of the Gentiles by demonstrating that they believe the statement of the Koran that Mohammed was mentioned in the Torah. But the Muslims themselves put no faith in their own arguments, they neither accept nor cite them, because they are manifestly so fallacious. Inasmuch as the Muslims could not find a single proof in the entire Bible nor a reference or possible allusion to their prophet which they could utilize, they were compelled to accuse us saying, "You have altered the text of the Torah, and expunged every trace of the name of Mohammed therefrom." They could find nothing stronger than this ignominious argument the falsity of which is easily demonstrated to one and all by the following facts. First, Scripture was translated into Syriac, Greek, Persian and Latin hundreds of years before the appearance of Mohammed. Secondly, there is a uniform tradition as to the text of the Bible both in the East and the West, with the result that no differences in the text exist at all, not even in the vocalization, for they are all correct. Nor do any differences effecting the meaning exist. The motive for their accusation lies therefore, in the absence of any allusion to Mohammed in the Torah.
The phrase "a great nation" cited above does not connote a people in possession of prophecy or a Law, but merely one large in numbers just as in reference to idolaters Scripture says "nations greater and mightier than yourselves." (Deuteronomy 11:23). Similarly, the phrase "bimeod meod" simply signifies "exceedingly." Were there any allusion in the verse to Mohammed, then it would have read "and I shall bless him bimeod meod," and whoever likes to hang on to a spider's web might then discover a reference to Mohammed therein. As it is, since Scripture says "I shall increase him bimeod meod," it can only denote an extravagant increment in numbers.
There is no question that the Divine assurance to Abraham to bless his descendants, to reveal the Torah to them, and to make them the Chosen People, refers only to the offspring of Isaac. For Ishmael is mentioned as an adjunct and appendage in the blessing of Isaac, which reads "and also of the son of the bond-woman will I make a nation." (Genesis 21:13).
This verse suggests that Isaac holds a primary position and Ishmael a subordinate place. This point is made even more explicit in the blessing which ignores Ishmael entirely. "For in Isaac shall seed be called in thee." (Genesis 21:12). The meaning of God's promise to Abraham is that the issue of Ishmael will be vast in numbers but neither pre-eminent nor the object of divine favor, nor distinguished for the attainment of excellence. Not because of them will Abraham be famed or celebrated, but by the noted and illustrious scions of Isaac. The phrase "shall be called" simply means, shall be renowned, as it does in the verse, "Let thy name be called in them, and the name of my fathers Abraham and Isaac.
Other verses also indicate that when God
promised Abraham that His law would be vouchsafed to his children as is implied in the words "And I will be their God" (Genesis 17:8), He meant Isaac to the exclusion of Ishmael as is intimated in the declaration "But My covenant will I establish with Isaac" (Genesis 17:21), although He had already conferred His favor upon Ishmael when He said "Behold I have blessed him" (Genesis 17:20). Similarly, Isaac by bestowing the blessing of Abraham upon Jacob exclusively, debarred Esau from it, as we read in his benediction "And may He give you the blessing of Abraham" (Genesis 28:4). To sum up, the Divine covenant made with Abraham to grant the sublime Law to his descendants referred exclusively to those who belonged to the stock of both Isaac and Jacob. Hence the prophet expresses his gratitude to God for "the covenant which He made with Abraham, and His oath unto Isaac, which He established unto Jacob for a statute, and to Israel for an everlasting covenant." (Psalms 105:9, I Chronicles 16:16).
It is also to be noted that the name of the Arabian prophet which the Mahommedans believe to be mentioned in the Torah, by way of allusion, which the Jewish apostates find in the phrase "bimeod meod," is A.H.M.D. and not M.H.M.D. So it is explicitly stated in the Koran: "They find him mentioned in the Torah and the Gospels (Sura 7:156); his name is Ahmad." But the numerical value
7 of the latter is not equal to that of the words "bimeod meod" which is supposed to contain an allusion to the prophet of Islam.
The argument from the phrase "He shined forth from Mount Paran" (Deuteronomy 33:2) is easily refutable. Shined is past tense. Had Scripture employed the future tense "he will shine forth from Mount Paran" then the imposters might have had a semblance of truth on their side. However the use of the past tense "he shined forth" demonstrates that this phrase describes an event that has taken place, namely the theophany on Sinai. When the Deity was about to reveal Himself on Sinai, the heavenly light did not descend suddenly like a thunder-bolt, but came down gently, manifesting itself gradually first from the top of one mountain, then from another, until He reached His abode on Sinai. This notion is implied in the verse "The Lord revealed himself at Sinai, after His light had radiated to them from Seir and glimmered from Mount Paran." (Deuteronomy 33:2). Mark welll, that the phrase "unto them" refers to Israel. Note also how Scripture indicates the various gradations in the intensity of the Divine Splendor. It speaks of the light that
glimmered from Mount Paran which is further removed from Sinai, but of the light that
radiated from Mount Seir, which is nearer to it, and finally of the revelation of the full splendor of God on Sinai which was the goal of the theophany as is related in the verse "And the glory of God abode on Mount Sinai" (Exodus 24:16), "and the Lord came from Sinai". (Deuteronomy 33:2).
Similarly, the idea that the light descended gradually from mountain to mountain is conveyed in Deborah's description of the grandeur of Israel at the Revelation on Sinai when she exclaimed "Lord when Thou didst go forth out of Seir, when Thou didst march out of the field of Edom" (Judges 5:4). Our sages of blessed memory, tell us that God, may He be praised and exalted, charged a prophet before the time of Moses to go to the Romans and another to go to the Arabs with the purpose of presenting them the Torah, but each of them in turn spurned it. When Moses was later sent to us we signified our acceptance in the words "All that the Lord hath spoken will we do, and obey" (Exodus 24:7). The aforementioned event happened before the Sinaitic Revelation, consequently Scripture speaks in the past tense: "He came, radiated forth, and shone," which proves that no prophecy is intended in these words."
You write in your letter, that some people were duped by the argument that Mohammed is alluded to in the verse "A prophet will the Lord thy God raise up unto thee, from the midst of thee, of thy brethren" (Deuteronomy 18:15), while others remained unconvinced because of the phrase "from the midst of thee." It is most astonishing that some folks should be deluded by such specious proof, while others were almost persuaded, were it not for the phrase "from the midst of thee." Under these circumstance it is incumbent upon you to concentrate and understand my view in the matter. Remember that it is not right to take a passage out of its context and to draw inferences from it. It is imperative to take into consideration the preceding and following statements in order to fathom the writer's meaning and purpose before making any deductions. Were it otherwise, then it would be possible to assert that Scripture has prohibited obedience to any prophet, and interdicted belief in miracles, by quoting the verse, "Thou shalt not hearken unto the words of that prophet," (Deuteronomy 13:4). It could likewise be affirmed that a positive command exists requiring
us to worship idols, by citing the verse "And ye shall serve other gods" (Deuteronomy 11:16). Other illustrations could be multiplied ad libidinem. To sum up, it is wrong to interpret any given verse apart from its context.
In order to comprehend unequivocally the verse under discussion namely, "A prophet will the Lord thy God raise up unto thee, from the midst of thee, of thy brethren," it is necessary to ascertain its context. The beginning of the paragraph whence the verse is taken, contains prohibitions of the acts of soothsaying, augury, divination, astrology, sorcery, incantation and the like. The Gentiles believe that through these practices they can predict the future course of events and take the necessary precautions to forestall them. The interdiction of these occult proceedings were accompanied with the explanation that the Gentiles believe they can depend upon them to determine future happeneings. But you may not do so. You will learn about the time to come from a prophet who will rise up among you, whose predictions will come true without fail. You will thus arrive at a foreknowledge of circumstances without being obliged to resort to augury, divination, astrology and the like, for he will spare you that. Matters will be facilitated for you by the fact that this prophet will live within your borders. You will not be compelled to go in search after him from country to country, nor to travel to distant parts, as is implied in the phrase, "from the midst of thee."
Moreover, another notion is conveyed in the words "from the midst of thee from thy brethren like unto me," namely, that he will be one of you, that is, a Jew. The obvious deduction is that you shall be distinguished above all others for the sole possession of prophecy. The words "like unto me" were specifically added to indicate that only the descendants of Jacob are meant. For the phrase "of thy brethren" by itself might have been misunderstood and taken to refer also to Esau and Ishmael, since we do find Israel addressing Esau as brother, for example, in the verse, "Thus saith thy brother Israel" (Numbers 20:14). On the other hand, the words "like unto me," do not denote a prophet as great as Moses, for this interpretation is precluded by the statement "And there hath not arisen a prophet since in Israel like unto Moses." (Deuteronomy 34:10). The general drift of the chapter points to the correctness of our interpretation and will be confirmed by the succession of the verses, to wit "There shall not be found among you any one that maketh his son or his daughter to pass through the fire etc.," (Deuteronomy 18:10), "For these nations, that thou art to dispossess, hearken unto soothsayers, and unto diviners; but as for thee, the Lord thy God hath not suffered thee so to do ." (Verse 14). "A prophet will the Lord why [sic] God raise up unto thee, from the midst of thee, of they brethren, like unto me," (Verse 15). It is obviously clear that the prophet alluded to here will not be a person who will produce a new law, or found a new religion. He will merely enable us to dispense with diviners and astrologers, and will be available for consultation concerning anything that may befall us, just as the Gentiles confer with soothsayers and prognosticators. Thus we find Saul advising with Samuel concerning his lost asses, as we read, "Beforetime in Israel, when a man went to inquire of God, thus he said: 'Come and let us go to the seer'; for he that is now called a prophet was beforetime called a seer." (Samuel 9:9).
Our disbelief in the prophecy of Omar and Zeid
8 is not due to the fact that they are non-Jews, as the unlettered folk imagine, and in consequence of which they are compelled to justify their standpoint by the Biblical statement "from thy midst, out of thy brethren." For Job, Zophar, Bildad, Eliphaz, and Elihu are all considered prophets and are non-Jews. On the other hand, although Hananiah, the son of Azur was a Jew, he was deemed an accursed and false prophet. Whether one should yield credence to a prophet or not depends upon the nature of his doctrines, and not upon his race, as we shall explain presently. Our ancestors have witnessed Moses, our Teacher, foremost among the prophets, holding a colloquy with the Divinity, reposed implicit faith in him when they said to him, "Go thou near and hear," (Deuteronomy 5:24). Now he assured us that no other law remained in heaven that would subsequently be revealed, nor would there even be another Divine dispensation, as the verse, "It is not in heaven," (Deuteronomy 30:12) implies. Scripture prohibits us from making any amendments to the Law or eliminating anything, for we read "Thou shalt not add thereto, nor diminish from it" (Deuteronomy 13:1). We pledged and obligated ourselves to God to abide by His Law, we, our children, and our children's children, until the end of time as Scripture says "The secret things belong to the Lord our God, but the things which are revealed belong unto us and to our children forever." (Deuteronomy 29:28). Any prophet, therefore, no matter what his pedigree is, be he priest, Levite, or Amalekite, is perfidious even if he asserts that only one of the precepts of the Torah is void, in
view of the Mosaic pronouncement "unto us and unto our children forever." Such a one we would declare a false prophet and would execute him if we had jurisdiction over him. We would take no notice of the miracles that he might perform, just as we would disregard the wonder-working of one who seeks to lure people to idolatry, as we are enjoined in the verse "And the sign or wonder came to pass ... thou shalt not hearken unto the words of that prophet" (Deuteronomy 13:3). Since Moses, of blessed memory, has prohibited image worship for all the time, we know that the miracles of a would-be-seducer to idolatry are wrought by trickery and sorcery, Similarly, since Moses has taught us that the Law is eternal, we stamp definitely as a prevaricator any one who argues that it was destined to be in force for a fixed duration of time, because he contravenes Moses. Consequently we pay no attention to his assertions or supernatural performances.
Inasmuch as we do not believe in Moses because of his miracles, we are under no obligations to institute comparison between his miracles and those of others. Our everlastingly firm trust and steadfast faith in Moses is due to the fact that our forebears as well as he, had heard the Divine discourse on Sinai, as it is intimated in the Scripture, "and they will also believe thee forever" (Exodus 19:9). This event is analogous to the situation of two witnesses who observed a certain act simultaneously. Each of them saw what his fellow saw and each of them is sure of the truth of the statement of his fellow, and does not require proof or demonstration, whereas other people, to whom they would report their testimony, would not be convinced without confirmation or certification. Similarly, we of the Jewish faith, are convinced of the truth of the prophecy of Moses, inasmuch as our ancestors in common with him witnessed the Divine revelation on Sinai, and not merely because of his miracles.He performed all of these only as the occasion demanded and as is recorded in Scripture.
We do not give credence to the tenets of a miracle worker, in the same way we trust in the truth of Moses our Teacher, nor does any analogy exist between them. This distinction is a fundamental principle of our religion, but seems to have fallen into oblivion, and has been disregarded by our co-religionists. This thought was present in the mind of Solomon when he addressed the Gentiles in behalf of Israel, "What will you see in the Shulamite? as it were a dance of two companies." (Song of Songs 7:1). The verse means to say, "If you can produce anything like the revelation on Sinai then we shall concede some misgivings concerning Moses."
If a Jewish or Gentile prophet urges and encourages people to follow the religion of Moses without adding thereto or diminishing therefrom, like Isaiah, Jeremiah, and the others, we demand a miracle from him. If he can perform it we recognize him and bestow upon him the honor due to a prophet, but if he fails to do so, he is put to death. We require only a miracle as his credentials, although it may be wrought by stratagem or magic, just as we accept the evidence of witnesses although there is a possibility of perjury. For we are divinely commanded through Moses to render judgment in a suit at law in accordance with the testimony of two witnesses, the possibility of false swearing notwithstanding. Similarly we are enjoined to yield obedience to one who asserts that he is a prophet provided he can substantiate his claims by miracle or proofs, although there is a possibility that he is an impostor. However, if the would-be-prophet teaches tenets that negate the doctrines of Moses, then we must repudiate him. This point was made abundantly clear in the introduction to our large work on the commentary of the Mishnah, where you will find some useful information concerning principles which form the foundation of our religion, and the pillars of our faith.
It is incumbent upon you to know that the rule that nothing may ever be added to or diminished from the Laws of Moses, applies equally to the oral law, that is the traditional interpretation transmitted through the sages of blessed memory. Be cautious and on your guard lest any of the heretics, may they speedily perish! mingle among you, for they are worse than apostates. For although this country is, as you know, a place of scholars, students and schools, they indulge in bombastic talk and we warn our people against their occasional errors, heresies and mistakes. As for you, in this distant country, although you are scholars, learned in the law, and pious, you are few in number, may God increase your number and hasten the time of gathering you all together. If any of the heretics rises up to corrupt the people, they will undermine the faith of the young folks and they will not find a savior. Beware of them and know that it is permitted to slay them in our opinion for they repudiate the statement in the prophecy of Moses who commanded us
to act "According to the law which they shall teach thee, and according to the judgment which they shall tell thee thou shalt do." (Deuteronomy 17:11). They assert in wicked defiance that they believe most firmly in the prophecy of Moses, as the Arabs and Byzantines say, yet they destroy and nullify his law and kill the adherents thereof. Whoever joins them is just like his seducer. We deemed it imperative to call your attention to these facts, and to raise the young generation on these tenets, because they are a pillar of faith!
whilst Ahmad ibn Fadlan, who passed through Khazaria on a mission from the caliph Moqtadir , positively asserts that the Khazar tongue differed not only from the Turkish, but from that of the bordering nations, which were Ugrian.
There were Khazars and Kara (black) Khazars. The Khazars were fair-skinned, black-haired and of a remarkable beauty and stature; their women indeed were sought as wives equally at Byzantium and Bagdad; while the Kara Khazars were ugly, short, and were Ugrian.