Responsa sobre Deuteronómio 33:1

On the first day of the holiday of Tirtza, they would read in the morning from the beginning of Parshat HaShkem, "And this day shall be a memorial for you," until "to the land of Egypt, concerning their hosts." They would then take out another Sefer Torah, and the Maftir would read from Parshat Pinchas, "And in the first month, on the fourteenth day of the month, you shall observe the Passover," until "and its libation." For the Haftarah, they would read from the book of Joshua, "At that time, the Lord said to Joshua, 'Encircle the city of Jericho, and it shall be encircled.'" On the second day, they would read the verses from Parshat Kedoshim, "Speak to the entire congregation of the children of Israel and say to them, 'You shall be holy, for I, the Lord your God, am holy,'" until "together with the convert and the resident of the land." And on these four intermediate days of the festival, each day they would read different verses: on the third day, they would read from Parshat Bo, "Take to yourself a lamb or a kid," until "and Moses spoke about the appointed times of the Lord"; on the fourth day, they would read from Parshat Mishpatim, "If you lend money to My people," until "until it is fully cooked"; on the fifth day, they would read from Parshat Ki Tisa, "Make for yourself a molten god," until "a kid"; on the sixth day, they would read from Parshat Bamidbar, "And the Lord spoke to Moses in the Sinai Desert," until "and to the resident of the land." And during these four days of the festival, every day they would take out two Sifrei Torah: they would read three verses from the Torah portion of the day, and then they would read from Parshat Pinchas, "And you shall offer up a burnt offering to the Lord," until the end of the verse. On the seventh day, they would read from Parshat Ki Tisa, "Make for yourself a molten god," until "for I am the Lord, your healer." And the Maftir would read from Parshat Pinchas, "And you shall offer up a burnt offering to the Lord," until the end of the verse, and for the Haftarah, they would read from the book of Samuel, "And David spoke to the Lord the words of this song, on the day that the Lord had saved him from the hand of all his enemies." On the eighth day, they would read from the Torah portion of Bechor, "Every firstborn of the womb," until the end of the verse, and the Maftir would read from Parshat Pinchas, "And you shall offer up a burnt offering to the Lord." For the Haftarah, they would read from the book of Isaiah, "Yet on this day, the Lord, the God of Hosts, called for weeping and mourning." As the sages said, Abaye said, "Nowadays, the custom is to read from the Torah on Monday, Thursday, and Shabbat: in silver, on Monday; in the wilderness, on Tuesday; in Bechorot, on Wednesday; in Sichon and Og, on Thursday; in the Prophet, on Friday; in the book of Isaiah, on Shabbat." This is how it is done when a weekday coincides with the intermediate days of Pesach: on that Shabbat, they would read from Parshat Vaera, "And Moses said to the Lord, 'Behold, You say to me, "Lead this people,"'" until "You shall not cook a kid in its mother's milk." And the Maftir would read from Parshat Pinchas, "And you shall offer up a burnt offering to the Lord," until the end of the verse, and for the Haftarah, they would read from the book of Ezekiel, "And it was through the hand of the Lord," until the end of the verse. On the first day of Shavuot, they would read from the Torah, from Parshat Behar, "In the third month," until the end of the order, and the Maftir would read from the Torah, from Parshat Emor, "And on the day of the first fruits," until the end of the verse. For the Haftarah, they would read from the book of Ezekiel, "And it was when thirty years had passed," until "Blessed is the glory of the Lord from His place." On the second day, they would read all the verses of Bechor, until the end of the verse, and the Maftir would read from the Torah, and on the day of the first fruits, as yesterday, and the Haftarah would be from the book of Habakkuk, "O Lord, I have heard the report of You," until "for the conductor, with my stringed instruments." On the ninth of Av, they would read from the Torah, from the verse "When you will bear children," until the end of the verse, and the Maftir would read from the book of Jeremiah, "Gather your baggage." On Rosh Hashanah, they would read from the Torah, from the verse "The Lord remembered Sarah," until "And it was after these things," and the Maftir would read from Parshat Pinchas, and on the seventh month, on the first of the month, until the end of the verse, and for the Haftarah, they would read from the book of Samuel, "There was a certain man," until "and exalts the horn of His anointed." On the second day of Rosh Hashanah, they would read from the Torah, from the verse "Every firstborn of the womb," until the end of the verse, and the Maftir would read from the Torah, "And you shall offer up a burnt offering to the Lord." For the Haftarah, they would read from the book of Isaiah, "Again today, proclaim with trumpets," until "for I am holy." On Yom Kippur, during the Musaf service, they would read from the Torah, from the verse "After the death," until "like the deeds of the land of Egypt," and the Maftir would read from the Torah, from the verse "And on the tenth day of the seventh month," until the end of the verse, and for the Haftarah, they would read from the book of Isaiah, "Turn, turn, turn, go through the gates," until "Yet I, this is My covenant." During the Mincha service, they would read from the verse "Like the deeds of the land of Egypt," three times, and the Maftir would read from the prophets, from the book of Jonah, and it would begin before "And let the deliverance of the Lord arise," until "Who is like You, O Lord." On the first day of Sukkot, they would read from the Torah, from the verse "And Moses said to the Lord, 'Behold, You say to me,'" until "You shall not cook a kid in its mother's milk." And on the first day, the Kohen would read, and on the second day, the Levi would read, and on the third day, Yisrael would read, and on the fourth day, Yisrael would read again, and on the second and third days. On the fourth day, the Kohen would read, and on the third day, the Levi would read, and on the fourth day, Yisrael would read, and on the fifth day, the fourth one would read, and on the fourth and fifth days. On the fifth day, the Kohen would read, and on the fourth day, the Levi would read, and on the fifth day, Yisrael would read, and on the sixth day, the fourth one would read, and on the fourth and fifth days. On the sixth day, the Kohen would read, and on the fifth day, the Levi would read, and on the sixth day, Yisrael would read, and on the seventh day, the fourth one would read, and on the fourth and fifth days. On the seventh day, the Kohen would read, and on the sixth day, the Levi would read, and on the seventh day, Yisrael would read, and on the eighth day, Yisrael would read, and on the fourth and sixth days. On the eighth day, which is Shemini Atzeret, they would read all the verses of Bechor until the end of the order, and the Maftir would read from the Torah, from the eighth day of the assembly until "And Moses spoke," and for the Haftarah, they would read from the book of Kings, "And it came to pass, when Solomon had finished," until the end of the verse. On the second day, they would read "And this is the blessing," and the Maftir would read from the Torah, on the eighth day of the assembly, "This shall be your solemn assembly," and the Maftir would read "And it came to pass after the death of Moses the servant of the Lord," until "Be strong and of good courage." They say that the head of the academy, Rav Yehuda, said, "On the eighth day, which is a great day that requires a special reading, we push it to the seventh day, and we read it on the eighth day." Abaye said, "The second day is pushed." Rava said, "The seventh day is pushed," and the Halacha follows the opinion of Rava, who said that the seventh day is pushed. Every day, we read four (Aliyot). On Monday and Tuesday, on Tuesday and Wednesday, on Wednesday and Thursday, on Thursday and Friday, on Friday and Saturday, on Saturday and Sunday. On Sunday and Monday, we do not read since it is completely pushed. Ameimar established in Nehardea the system of alternating (reading) for those who rise and those who sit. On the seventh day of the holiday, which is Erev Sukkot, we read it on the sixth day. And when Shabbat falls during the intermediate days of Sukkot, we read from the Torah, "See, you say to me until you cook a kid in its mother's milk." And for the Haftarah, we read from the Musaf portion concerning the day when Gog will come upon the land of Israel. If Shabbat falls on Friday, the second reader reads two portions on Thursday and Friday. If Shabbat falls on Wednesday, the second reader reads the second and third portions on Tuesday and Wednesday. If Shabbat falls on Tuesday, the second reader reads, and on Monday and Tuesday, and for the Haftarah, they read from the book of Ezekiel concerning the day when Gog will come upon the land of Israel until the end of the portion. And the reason we read two portions every day is that we are uncertain whether it is the second or third day, so we read two portions. On Hanukkah, on the first day of Hanukkah, three individuals would read, from "And it came to pass, when Moses had finished" and "And it came to pass when Solomon had finished the offering." On the second day, we read the second and third portions, on the third day, we read on the third and fourth days, on the fourth day and the fourth and fifth days, on the fifth day and the fifth and sixth days, on the sixth day and the sixth and seventh days, and on the seventh day and the seventh and eighth days. On the eighth day, we read until the end of the order. During Hanukkah, we only skip the regular Shabbat portions. And when Rosh Chodesh Tevet falls on a weekday, we take out two Torah scrolls, and three individuals read, one from the Rosh Chodesh portion, and one from the Hanukkah portion. And when Rosh Chodesh Tevet falls on Shabbat, we take out three Torah scrolls, and three individuals read, one from the regular Parsha portion, one from the Rosh Chodesh portion, and one from the Hanukkah portion. And we conclude with "Sing and be glad, O daughter of Zion." On Shabbat, we recite the special Haftarah of "And he made a census of the pots." When Rosh Chodesh falls on Shabbat, we take out two Torah scrolls, and one is read for the regular portion, and seven individuals read, and one is read for the Haftarah from "And on the Sabbath day" until the end of the portion regarding the new moon. For the Haftarah, we read from the book of Isaiah, "Thus says the Lord, the heavens." During the month of Adar, near the month of Nisan, when Shabbat falls on Friday, we read the portion of Shekalim, which is advanced, and it is read on the Shabbat that passed, which is the 25th of Shevat. On the following Shabbat, the second one in Adar, we pause. On the third Shabbat, which is the 15th of Adar, we read Zechariah. On the fourth Shabbat, which is the 22nd of Adar, we pause. On the fifth Shabbat, which is the 29th of Adar, we read the portion of the Red Heifer. On the sixth Shabbat, which is Rosh Chodesh Nisan, we take out three Torah scrolls, and we read one for the topic of the day, one for Rosh Chodesh, and one for "This month shall be unto you." When the beginning of the month of Adar falls on Shabbat, we read the portion of Shekalim, and the Haftarah is from the book of Kings about a seven-year-old boy. On the following Shabbat, we take out two Torah scrolls, and one is read for the topic of the day, and one is read for the Haftarah of Zachor, and we also read from the book of Samuel, "Thus says the Lord: 'I remember what Amalek did to Israel.'" On the third Shabbat, we pause. On the fourth Shabbat, we take out two Torah scrolls, and one is read for the topic of the day, and one is read for the Haftarah of Parah, and we also read from the book of Ezekiel, "I will sprinkle clean water upon you, and you shall be clean." On the fifth Shabbat, we take out two Torah scrolls, one for the topic of the day, and one for the Haftarah of "This month shall be unto you," and we also read from the book of Malachi, "And I will come near to you in judgment." When it falls on the second Shabbat in Shabbat, we advance and read the portion of Shekalim on the Shabbat that is the 29th of Shevat. On the second Shabbat, which is the 6th of Adar, we pause. On the third Shabbat, which is the 15th of Adar, we read Zechariah. On the fourth Shabbat, which is the 20th of Adar, we read the portion of the Red Heifer. On the fifth Shabbat, which is the 27th of Adar, we read the portion of "This month shall be unto you." When it falls on the fourth day of the week (Wednesday) on Shabbat, we advance and read the portion of the manna on the Shabbat that is the 27th of Shevat. On the second Shabbat, which is the 4th of Adar, we pause. On the third Shabbat, which is the 11th of Adar, we read Zechariah. On the fourth Shabbat, which is the 18th of Adar, we read the portion of the Red Heifer. On the fifth Shabbat, which is the 25th of Adar, we read the portion of "This month shall be unto you." And these are the days when Rosh Chodesh Adar falls on the Shabbat that is near to Nisan: we have Shabbat, then the second day (Sunday), then Wednesday, and the eve of Shabbat. Their mnemonic is "ZBDU" (zayin-beit-dalet-vav). And the days when we pause: if it falls on Shabbat, we pause on the 15th, and the mnemonic is "ZTO" (zayin-tet-vav). If it falls on the second day (Sunday) on Shabbat, we pause on the 16th, and the mnemonic is "BO" (beit-vav). If it falls on Wednesday on Shabbat, we pause on the 14th of Adar, and the mnemonic is "DD" (dalet-dalet). And when it falls on the eve of Shabbat, we pause on the 2nd and the 16th of Adar, and the mnemonic is "VBY" (vav-beit-yud). When the portion of Shekalim coincides with the regular order and the portion of Tetzaveh, seven individuals read from "When you take" until the end of the portion, and the Haftarah is from "When you take" until the end of the portion. If the portion of Shekalim coincides with the portion of Ki Tisa, we read seven individuals from Ki Tisa until the end of the portion, and then we go back and read the Haftarah from Ki Tisa until the end of the portion. On the first day of Purim, we read from "When Amalek came" until "and Jethro heard." Even though these verses are only nine, we do not skip any of them. This is what Master Rav Yehuda said at the beginning of the study hall: they read "When Amalek came" and "and Jethro heard." If they did not read from "When Amalek came," they would skip nine verses and not leap over them. On Rosh Chodesh that falls on a weekday, the Kohen reads from "And the Lord spoke to Moses, saying" until "My offering, My bread, My fire-offering." The Levi then repeats and reads "The lamb and the tenth of an ephah." Then Israel reads from "The continual burnt offering" until "at the beginning of your months." Israel also reads on the fourth day (Wednesday) from "The continual burnt offering" until the end of the portion. On Shabbat, seven individuals read, and once they have been read by those seven individuals, whoever has not yet been called up will read, and they will add up to seven. However, if they have been called up, seven individuals read, and then the Haftarah is read, because once they have paused, the Rabbis say that the one reading the Haftarah must also read from the Torah, out of respect for the Torah. On Yom Kippur, six individuals read, and if desired, one can have a thousand. Why? Because we elevate in holiness, but we do not lower. On Yom Tov, five individuals read. On Rosh Chodesh and during the intermediate days of the festival, four individuals read. During the Mincha service on Shabbat, Monday, and Thursday, three individuals read. On Chanukah, Purim, and fast days, three individuals read. However, on Shabbat, Yom Kippur, and festivals, if one wants to read more, they may. But during the Mincha service on Shabbat, Monday, Thursday, Rosh Chodesh, the intermediate days of the festival, and fast days, they should not read more. Generally, we read the portion of Tzav before Pesach and the beginning of the book of Vayikra before the conclusion [of Pesach]. And the fast of the Ninth of Av we read before Va'etchanan. The portion of Ata Nitzavim we read before Rosh Hashanah. Their mnemonic is "Pakad, u'Pesach, Minai, ve'Atzeret." The fasts of Tzom Gedaliah and Tzom Tevet we read before Rosh Hashanah. Their mnemonic is "Lo b'Du, Pesach, ve'Gaz, Atzeret, ve'Ado, Rosh Hashanah, u'Sukkah." And not on Yom Kippur, nor on Purim, nor on the eve of Adar that precedes Nissan. Why is this so? In order to prevent Yom Kippur from being associated with the first day of the week, Friday, and Tuesday. And whenever it is a leap year, Adar I is complete, and Adar II is deficient. And whenever it is a non-leap year, we read Vayakhel and Pekudei together, as well as Tazria and Zot Ha'Berachah, Acharei Mot and Kedoshim, Behar and Bechukotai, Rosh Chodesh and Mas'ei. Why do we do this? Because our sages said "Pakad u'Pesach" (He visited and skipped over). How so? We always read the portion of Tzav Aaron before Pesach, and this is the mnemonic: "Pakad u'Pesach." We always read the portion of Midbar Sinai before Shavuot, and this is the mnemonic: "Minai ve'Atzeret." We always observe the fast of Tisha B'Av before Parashat Va'etchanan, and this is the mnemonic: "Tzom u'Tzali." We always read the portion of Atem Nitzavim before Rosh Hashanah, and this is the mnemonic: "Kum u'Teka." And every cycle of the repetition of the Ten Commandments takes nineteen years, and their mnemonic is "Guch Ya, Yad, Yud, Yud-Zayin, Yud-Tet." On Tisha B'Av, an individual should mention their personal afflictions in the "Shomea Tefillah" prayer. The prayer leader should mention between the redemption and the Healer that Tisha B'Av is no less significant than the other fasts. And the one reading the Haftarah on Tisha B'Av should recite a blessing before and after, but should not say "Al HaTorah" and "Al HaNevi'im" (blessings for the Torah and the Prophets), as thus instructed by Rav Netronai, the head of the study hall. On the fasts of the Fourth, Fifth, Seventh, and Tenth days of the month, as well as the fast of Esther, whether they occur on Monday or Thursday or on other days, whether during the morning service or the afternoon service, we read the Torah portion, except on Tisha B'Av during the morning service, when we read the portion of "Ki Tolid Banim" (When You Give Birth to Children), and during the afternoon service, we resume with "Va'Yachel Moshe" (And Moses Assembled).

The one who is about to read from the Torah first opens the Torah scroll, looks at the verse, and then recites the blessing and reads. They should not read less than three verses. If the portion consists of six verses, two people read it. If it consists of five verses, one person reads it. If it consists of eight verses, two people read it, except for the portion of Rosh Chodesh, where the Kohen reads three verses and the Levi repeats from the third verse and reads three verses, and the third reader starts from the Tamid offering. The fourth reader reads until "Uv'Rosh Chodshichem" (And at the beginning of your months), and when we begin a portion, we do not leave less than three verses, just as we do not leave less than three verses within a portion. We do not read fewer than ten verses in the synagogue, and the last person reads four verses. If the reading is interrupted during Shacharit (morning service), we resume from that point during Mincha (afternoon service), and on Monday, Thursday, and the following Shabbat. Whenever we interrupt, such as on Rosh Chodesh, Chanukah, Purim, fast days, holidays, and Yom Kippur, we only return to the order of the portions. How does it work if Mincha on a festival falls on Shabbat, as well as on Monday and Thursday between Rosh Hashanah and Sukkot? We do not read the regular daily portions, but we read portions specific to the holiday, and the same applies during Mincha on a festival. If Shabbat falls on Parashat Ha'azinu, and the congregation wishes to read it publicly from the Torah scroll, the Kohen reads from "Ha'azinu Hashamayim" (Give ear, O heavens) until "Zechor Yemei Olam" (Remember the days of old). The Levi reads from "Zechor Yemei Olam" until "Yarichivahu Al Bamosai Eretz" (He made him ride on the high places of the earth). And Israel reads from "Yarichivahu Al Bamosai Eretz" until "Vayar Hashem Vayena'atz" (So Hashem saw and spurned). The fourth reader reads from "Vayar Hashem Vayena'atz" until "Lo Chachamo" (Their rock is not like our Rock). The fifth reader reads from "Lo Chachamo" until "Ki Esah El Shamayim" (When I lift up my hand to heaven). The sixth reader reads from "Ki Esah El Shamayim" until "Vayavo Moshe" (And Moses came), and the seventh reader reads from "Vayavo Moshe" until "Vezot Habracha" (And this is the blessing)....

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"5 (Genesis 17:20), "he shined forth from Mount Paran"6 (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 multitude 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." (Genesis 48:16). 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 value7 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 well, 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 happenings. 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 Zeid8 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.9 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!