Embarking on a journey of faith: 

Universal Faith vs. Chosen People
A Huge Debate

This passage explores thought-provoking topics such as divine authority, the role of prophecy, and the journey to spiritual enlightenment. The Rabbi maintains that God gave the Torah to Moses and can only be understood through rabbinic interpretation. He also argues that God uniquely chose the nation of Israel and that Moses' prophecy was limited to this people. On the other hand, Al-Khaqani challenges the Rabbi's assertions and puts forth his case for a more universal approach to religion. He argues that God should have guided humanity on the right path and that Moses' prophecy was inadequate. The Rabbi responds to Al-Khaqani's arguments and explains how adhering to a particular religion can lead to eternal life.

The passage prompts significant questions about faith, God's relationship with humanity, and the journey to spiritual fulfillment. It encourages us to examine our assumptions and positions on these matters critically.

Universality vs. Particularity
The Debate on Prophetic Scope

99. The Rabbi:
    [1] Divine Authority and the Torah
    Thou art right. Our laws were written in the Torah by Moses, who had them direct from God, and handed them down to the masses assembled in the desert. There was no necessity to quote any older authority with regard to the single chapters and verses, nor in relation to the description of sacrifices, where and in what manner they were to be offered up, and what was to be done with the blood and the limbs, etc. Everything was clearly stated by God, as the most minor matter missing would interfere with the completeness of the whole thing. It is here, as in the formations of nature, which are composed of such minute elements that they defy perception, and if their mutual relation suffered the smallest change, the whole formation would be damaged, that plant or animal, or limb, would be imperfect and nonexisting.
    [2] Ritual Prescriptions and Priestly Duties
    In the same manner the law prescribes how the sacrificed animal should be dismembered, and what should be done with each limb, what should be eaten and what burnt, who should eat and who burn, and which section [of priests] should have the charge of offering it up, and which dared not. It also prescribed in what condition those who brought the offerings must be, so that they should be faultless, both as regards appearance and apparel, especially the High Priest, who had the privilege of entering the place of Divinity which enclosed God's glory, the ark and the Torah. Attached are the rules for cleanliness and purity, and the various grades of purification, sanctification, and prayer, the description of which would lead us too far. In all these matters they had to rely on the reading of the Torah, combined with the traditions of the Rabbis, based on God's communications to Moses.
    [3] Divine Revelation and the Design of Sacred Spaces
    In the same manner the form of the Tabernacle was shown to Moses on the mountain, viz. the tabernacle, the interior, the candlestick, the ark, and the surrounding court, with its pillars, coverings, and all appurtenances, were caused by God to appear to him in their authentic shape, in the form in which He commanded to have them executed. In the same way was the temple of Solomon built according to the model revealed to David. So also will the last sanctuary promised us be shaped and arranged according to the details seen by the prophet Ezekiel. In the service of God there is no arguing, reasoning, and debating Had this been possible, philosophers with their wisdom and acumen would have achieved even more than Israel.
    
100. Al Khazari:
     [1] Deliverance and Divine Favor
     Thus the human mind can accept the Law cheerfully and unhesitatingly, without doubting that a prophet would come to the oppressed and enslaved people, and promise them that they would at an appointed time, thus and without delay, be delivered from bondage. Moses led them to Palestine against seven nations, each of which was stronger than they were, assigned to each tribe its portion of the land before they reached it. All this was accomplished in the shortest space of time, and accompanied by miraculous events. This proves the omnipotence of the Sender as well as the greatness of the Messenger, and the high station of those who alone received this message.
     [2] Universality vs. Language Barrier
     Had he said: 'I was sent to guide the whole world in the right path,' and would only have partially fulfilled his task, his message would have been deficient, since the divine will would not have been carried out thoroughly. The perfection of his work was marred by the fact that his book was written in Hebrew, which made it unintelligible to the peoples of Sind, India, and Khazar. They would, therefore, be unable to practise his laws till some centuries had elapsed, or they had been prepared for it by changes of conquest, or alliance, but not through the revelation of that prophet himself, or of another who would stand up for him, and testify to his law.
101. The Rabbi: Moses invited only his people and those of his own tongue to accept his law, while God promised that there should always be prophets to expound it. This He did so long as they found favour in His sight, and His presence was with them. 

102. Al Khazari: Would it not have been better or more commensurate with divine wisdom, if all mankind had been guided in the proper path? 

103. The Rabbi:
     [1] The Lineage of Prophecy
     Or would it not have been best for all animals to have been reasonable beings? Thou hast, apparently, forgotten what we said previously concerning the genealogy of Adam's progeny, and how the spirit of divine prophecy rested on one person, who was chosen from his brethren, and the essence of his father. It was he in whom this divine light was concentrated. He was the kernel, whilst the others were shells with no share in it. The sons of Jacob were, however, distinguished from other people by godly qualities, which made them, so to speak, an angelic caste. Each of them, being permeated by the divine essence, endeavoured to attain the degree of prophecy, and most of them succeeded in so doing. Those who were not successful strove to approach it by means of pious acts, sanctity, purity, and intercourse with prophets.
     [2] Spiritual Benefits of Prophecy
     Know that he who converses with a prophet experiences spiritualization when he listens to his oration. He differs from his own kind in the purity of soul, in a yearning for the [higher] degrees and attachment to the qualities of meekness and purity. This was a manifest proof to them, and a clear and convincing sign of reward hereafter.
     [3] The Path to Immortality
     For the only result to be expected from this is that the human soul becomes divine, being detached from material senses, joining the highest world, and enjoying the vision of the divine light, and hearing the divine speech. Such a soul is safe from death, even after its physical organs have perished. If thou, then, findest a religion the knowledge and practice of which assists in the attainment of this degree, at the place pointed out and with the conditions laid down by it, this is beyond doubt the religion which ensures the immortality of the soul after the demise of the body.

Questions to sharpen understanding of the Text above:

1. Compare and contrast the arguments of the Rabbi and Al-Khaqani regarding the scope of Moses' prophecy. What are the underlying assumptions of each? What are the points of agreement and disagreement between them?

2. Can it be argued that the Rabbi contradicts himself when he claims on the one hand that the Torah was given to Moses in its entirety by God, and on the other hand claims that it can only be understood through rabbinic interpretation? Explain your position.

3. What are the implications of the Rabbi's claim of Israel's uniqueness on our understanding of the relationship between God and humanity? How can this claim be reconciled with the belief in the universality of religion?

4. Imagine a world where every person is born with prophecy. How do you think such a world would look? Would it be utopian or dystopian? What new challenges and ethical dilemmas would it face?

5. Is it possible to prove or disprove the Rabbi's claim that following a particular religion leads to eternal life? What criteria can be used to evaluate this claim?