37 |
SINAI OVERHEAD AND GOLDEN CALF |
|
but taken from foolish tales of the Jews, about Joseph, David, Saul, etc.;
but space will not permit, excepting for a few. Here, for example, is the
account of "Sinai overhead" as we have it in Surah vii. 172: And when
we raised the mountain over them, as though it had been a canopy, and they
imagined that it was falling upon them, (we said) Receive that which we have
sent unto you with reverence, and remember that which is therein, if may be that
ye take heed; and we have two other passages (vv. 60 and 87) in Surah Bekr to
the same effect; the meaning being that when the Jews held back from accepting
the Torah, the Lord lifted Mount Sinai over their heads to force their
reception of it. The same tale is given by a Hebrew writer thus: "I raised
the mount to be a covering over you, as it were a lid."1 It need hardly be
said that there is nothing of the kind in the Torah. The tale, however, may have
arisen (Exodus xxxii. 19) from the fact that when Moses returning from Mount
Sinai, saw his people worshipping the calf, "his anger waxed hot and he
cast the tables (of the Law) out of his hands, and brake them beneath the
mount." The words "beneath the mount," simply mean that he cast
the tables down at the foot of Mount Sinai. And hence all this wild fiction of
the mountain being lifted over their heads! We can only compare it to a like
Hindu tale of a mountain similarly lifted over the people's heads, very much
resembling what we have in the Qur'an.
|
Here are one or two other tales of Moses in the wilderness; and first, that
of the Golden Calf which came out of the fire kindled by the people at Sinai.
The Qur'an
|
|
|
|
tells us that Sameri also cast (what he had into the fire) and brought out
unto them a bodily calf which lowed.1 The origin of this fiction we find in a
Jewish writer.2 as follows: "The calf having cried aloud, came forth, and
the children of Israel saw it. Rabbi Yahuda says that Sammâel from the inside of
it made the cry of the calf in order to lead the Israelites astray." No
doubt the Prophet in this matter got his information from the Jews; strange that
he should have been led to adopt this baseless tale. But he has used the wrong
name Al Sâmeri. The name of the people, of course, occurs often in the Bible,
and the Jews regarded the Samaritans as their enemies; but as the city of
Samaria did not arise till some four hundred years after Moses, it is difficult
to imagine how it came to be entered in this story.3 We also note that in this
matter the Qur'an is in opposition to the Torah, which tells us that Aaron was
the person who for fear of the Israelites around him, had the molten calf set
up. Another story, given us twice in the Qur'an,4 is that when the Israelites
insisted on seeing the Lord, they were punished by death, but eventually
restored to life again; and to add to the foolish tale we are told that it was
the Torah which appealed for help and thus obtained their revival.
|
Sixth. A few other Jewish matters. In the Qur'an are a number of Chaldaean
and Syrian words which the Muslims have been unable rightly to explain,
|
|
|