The Khazar king rejects the Christian scholar's method because it relies on uncritically accepted beliefs rather than logical reasoning. He acknowledges the power of lived experience and established truths but argues that the Christian claims are presented "suddenly" and require further investigation. He seeks a system that combines logic and evidence to verify the truth of religious beliefs.

The Khazar King disagrees with the Islamic scholar's arguments for two reasons. Firstly, the King believes that a miracle confined to a specific language would not be universally recognizable. Secondly, he thinks that many people must witness a miracle, which must be so incontestable that explanations like magic or imagination are implausible.

The Hebrew Faith [Part A]:

11. The Rabbi replied: I believe in the God of Abraham, Isaac and Israel, who led the children of Israel out of Egypt with signs and miracles; who fed them in the desert and gave them the land, after having made them traverse the sea and the Jordan in a miraculous way; who sent Moses with His law, and subsequently thousands of prophets, who confirmed His law by promises to the observant, and threats to the disobedient. Our belief is comprised in the Torah--a very large domain.
12. Al Khazari: I had not intended to ask any Jew, because I am aware of their reduced condition and narrow-minded views, as their misery left them nothing commendable. Now shouldst thou, O Jew, not have said that thou believest in the Creator of the world, its Governor and Guide, and in Him who created and keeps thee, and such attributes which serve as evidence for every believer, and for the sake of which He pursues justice in order to resemble the Creator in His wisdom and justice?
13. The Rabbi: That which thou dost express is religion based on speculation and system, the research of thought, but open to many doubts. Now ask the philosophers, and thou wilt find that they do not agree on one action or one principle, since some doctrines can be established by arguments, which are only partially satisfactory, and still much less capable of being proved.
14. Al Khazari: That which thou sayest now, O Jew, seems to be more to the point than the beginning, and I should like to hear more.
15. The Rabbi: Surely the beginning of my speech was just the proof, and so evident that it requires no other argument.
16. Al Khazari: How so?
17. The Rabbi: Allow me to make a few preliminary remarks, for I see thee disregarding and depreciating my words.
18. Al Khazari: Let me hear thy remarks.
19. The Rabbi: If thou wert told that the King of India was an excellent man, commanding admiration, and deserving his high reputation, one whose actions were reflected in the justice which rules his country and the virtuous ways of his subjects, would this bind thee to revere him?
20. Al Khazari: How could this bind me, whilst I am not sure if the justice of the Indian people is natural, and not dependent on their king, or due to the king or both?
21. The Rabbi: But if his messenger came to thee bringing presents which thou knowest to be only procurable in India, and in the royal palace, accompanied by a letter in which it is distinctly stated from whom it comes, and to which are added drugs to cure thy diseases, to preserve thy health, poisons for thy enemies, and other means to fight and kill them without battle, would this make thee beholden to him?
22. Al Khazari: Certainly. For this would remove my former doubt that the Indians have a king. I should also acknowledge that a proof of his power and dominion has reached me.
23. The Rabbi: How wouldst thou, then, if asked, describe him?
24. Al Khazari: In terms about which I am quite clear, and to these I could add others which were at first rather doubtful, but are no longer so.
25. The Rabbi: In this way I answered thy first question.    In the same strain spoke Moses to Pharaoh, when he told him: 'The God of the Hebrews sent me to thee,' viz. the God of Abraham, Isaac and Jacob. For Abraham was well known to the nations, who also knew that the divine spirit was in contact with the patriarchs, cared for them, and performed miracles for them. He did not say: 'The God of heaven and earth,' nor 'my Creator and thine sent me.'                  In the same way God commenced His speech to the assembled people of Israel: 'I am the God whom you worship, who has led you out of the land of Egypt,' but He did not say: 'I am the Creator of the world and your Creator.'                     Now in the same style I spoke to thee, a Prince of the Khazars, when thou didst ask me about my creed. I answered thee as was fitting, and is fitting for the whole of Israel who knew these things, first from personal experience, and afterwards through uninterrupted tradition, which is equal to the former.

Questions to sharpen understanding of the Text above:

1. What evidence does the Rabbi use to support his belief in God? (Focuses on details from the Rabbi's answer)
2. Why does the Khazar King find the Rabbi's initial response to his question unsatisfactory? (understand the King's perspective)
3. How does the Rabbi justify his way of answering the King's question about his belief? (Analyze the Rabbi's reasoning)
4. How does this passage reflect faith vs. reason in religious belief? 
5. Can a perspective be identified in the way the Rabbi presents his arguments?
6. If so, what is that perspective, and what are its implications for interpreting the text?

[below, you can find more questions that will help you to finetune question no' 6]

• Does the Rabbi present all sides of the issue?
• Does the Rabbi use logical arguments?
• Does the Rabbi rely on credible evidence?
• Do the Rabbi's arguments align with my worldview?

Hebrew Faith [Part B]
A Unique 'GOD' who relates to the Hebrew nation 'only'?! [Part 6]

Insights of this class from the Chavruta program group Zoom session: