And when the Jews sometimes claimed that, it was out of stubbornness. He clarified the utmost clarity by saying: "Those who follow" meaning: with all their effort "the Messenger." And since this description alone does not clarify the intended meaning nor is it explicit in the message from Allah or in his being one of the humans, he said: "the Prophet" meaning: the one to whom revelation comes from Allah. He began with the most honorable and then mentioned what is specific to him regarding the message of Allah and his being one of the human beings, not of the angels.

And when the intended purpose was not fulfilled, he said, clarifying the greatest of miracles, which is that his knowledge is without a teacher from among the humans: ﴿the unlettered﴾ meaning: the one who, despite that encompassing knowledge, is in the [characteristic of] the mother. The Arab nation does not write or read and does not associate with scholars for learning from them, but rather for teaching them. Thus, the description applies to the described with the emphasis on the greatness of the attributes and the allure towards the described. [And he did not use a conjunction to avoid implying the multiplicity of the described.] The meaning is that I do not forgive anyone from the Children of Israel or from others except if he follows Muhammad ﷺ. This following may sometimes be by force only for those who died before his time, and sometimes the force extends to the action of those who reached the time of his call. So whoever Allah knows from him that he will not follow him when he reaches him, He does not forgive him, even if he performs all acts of obedience other than that. And He made known to them all of his characteristics so that no doubt would enter upon him at his coming, nor would he have an excuse in his matter. For this reason, he followed it with his saying: ﴿which they find﴾ meaning: the scholars of the Children of Israel. And when the listener's eagerness intensified with the mention of the finding, he said: ﴿written﴾. Then he brought the matter closer with his saying: ﴿with them﴾. Then he clarified that it is something that is without doubt with his saying: ﴿in the Torah and the Gospel﴾ meaning: those which they know are from Allah with a clear characteristic as previously explained regarding their excuses for altering it in Al-Baqarah ﴿And when his Lord tested Abraham﴾ [Al-Baqarah: 124] and in Aal Imran at: ﴿Indeed, Allah chose Adam and Noah﴾ [Aal Imran: 33] and in An-Nisa at: ﴿And they did not kill him, certainly﴾ [An-Nisa: 157] and in the Torah also from that in the eleventh chapter of the fifth book: And when you enter the land which Allah your Lord gives you, do not do like the deeds of those peoples, and let there not be among you anyone who seeks the teaching of the soothsayers. Then he said: Because those peoples which you will inherit were obedient to the soothsayers and astrologers. As for you, Allah your Lord does not give you like this. He will establish for you a prophet from among your brothers like me. (p-108) So obey that prophet as you requested from Allah your Lord at Horeb on the Day of Gathering and you said: Do not hear the voice of Allah our Lord nor witness this great fire lest we die. So the Lord said: How good is what you have spoken. Indeed, I will establish for them a prophet from among their brothers like you. I will put My words in his mouth, and he will tell them what I command him. And whoever does not accept the words of that prophet who speaks in My name, I will take vengeance on him and his descendants. End of quote. Thus, I saw it translated in some copies of the Torah. Then I saw Samawal ibn Yahya al-Maghribi translate it in his book in which he mentioned the reason for his Islam, and he was one of their great scholars, indeed of the scholars. He said: A prophet I will establish for them from the midst of their brothers like you, with him let them believe. End of quote. He means that this prophet is Muhammad ﷺ; because he is from the children of Ishmael, the brother of Isaac, and he has brought a distinct Shari'ah that is not related to any previous Shari'ah nor dependent upon it. This is because in the expression there are two words: like and brother. The reality of a brother is the son of one of the parents, and this does not apply to any of their prophets. So the closest metaphor to its reality is the carrying on of the brother of the father, which is Ishmael, peace be upon him. And the common usage in such matters is based on the intention of one of them to say: from themselves, not from their brothers. And the reality of the example is shared in the most specific attributes, (p-109) and the most specific attributes of Moses, peace be upon him, are the message and the book with a distinct Shari'ah. And there has not come after him anyone with this attribute; because Jesus, peace be upon him, did not abrogate from the Shari'ah of Moses, peace be upon him, except some rulings. And assuming the claim of that in him for being an abrogator in general, and accepting that does not fulfill his intended purpose with this text for two reasons: One of them is that he is not from their men except through his mother. So the truth of the expression in it is: from the children of his sisters - the plural of sister. And if the fathers of his mother were intended, the metaphor in them is further from the metaphor in the children of Ishmael due to what has preceded, and one does not transfer to the more distant except with a context that diverts from the closer - and Allah knows best. And Samawal ibn Yahya, one of their scholars, said regarding the reason for his Islam: Indeed, the Jews say: This good news was revealed concerning [the right of] Samawal, one of their prophets who came after Moses, because he was like Moses, peace be upon him, in that he was from the tribe of Levi. And he said: He saw Samawal, peace be upon him, in a dream, and he handed him a book, and he found in it this good news, and he said to him: Congratulations to you, O Prophet of Allah, for what Allah has honored you with! So he looked angrily and said: Did Allah intend this for me, O intelligent one! What have the geometric proofs benefited you then? So I said: O Prophet of Allah! Who did Allah intend with this? He said: The one intended in His saying: Huvi'ach Mehar Paran, and its interpretation is an indication of a prophecy promised to descend upon the mountains of Paran. So I knew that he meant the chosen one ﷺ; because he is the one sent from the mountains of Paran, which are the mountains of Mecca. Then he said: Did you not know that Allah did not send me to abrogate anything from the Torah, but rather He sent me to remind them of it and to revive its laws (p-110) and to save them from the people of Palestine? I said: Yes, O Prophet of Allah! He said: So what need do they have for their Lord to command them to follow one who has not abrogated their religion and has not changed their Shari'ah? Do you see that they needed to be commanded to accept the prophecy of Daniel or Jeremiah or Ezekiel? I said: No, by my life! So he took the book from my hand and left angrily, so I was terrified by his anger and admonished by his warning and woke up terrified. And he said in his book: The ultimate goal in the response to the Christians and the Jews is that Allah uses the term brothers for those other than the children of Israel, as He said regarding the children of Esau ibn Isaac, peace be upon him, in the first part of the fifth book, what its interpretation is: You are passing through the borders of your brothers, the children of Esau. So if the children of Esau are brothers to the children of Israel because Esau and Israel were born to Isaac, then likewise the children of Ishmael are brothers to all the children of Abraham, peace be upon them. He said: And in the third part of the first book of the Torah, in the mention of the good news to Abraham, peace be upon him, what its interpretation is: And as for Ishmael, I have accepted your supplication, here I have blessed him and will cause him to bear fruit and multiply him greatly, greatly. And he said: Indeed, greatly, greatly in the Hebrew language is interpreted as "bimad mad." And these two words, if we count their letters by the abjad numerals, total ninety-two, and that is the number of the letters in the name of Muhammad ﷺ, meaning it is determined that it is intended by them because it is in the good news of the multiplication of Ishmael, peace be upon him, and there is not in (p-111) his children anyone whom Allah has multiplied with this number other than Muhammad ﷺ. He said: And this was made in this place an enigma; because if it had been stated explicitly, the Jews would have altered it or omitted it from the Torah as they did with others. End of quote.

And in the last of the sections of the Torah: Moses, the servant of Allah, called upon the Children of Israel before his death, saying: Our Lord came from Sinai and shone upon us from the mountain of Seir and appeared to us from the mountain - and in one version: mountains - of Paran, with Him were the leaders of the pure ones on His right. He gave them and made them beloved to the nations and blessed all of His pure ones, and they follow Your traces and convey Your words. And in one version instead: with Him were the leaders of the pure ones, to the end of it: and He came from the leaders of the holy with the law of His light from His right for them, and He also chose a people, so all of His chosen ones are in Your obedience and they stand upon Your traces and will convey Your words. End.

{"translation": "So the one who appeared from the mountains of Faran is Muhammad, blessings and peace be upon him; because they acknowledge that it is Mecca, and with him are groups, meaning: the gatherings of the pure. His nation has been made beloved to the peoples; because each of the two factions of the People of the Book presents them over the other faction. No one has accepted all of Moses' words, peace be upon him, and followed all of his signs in his prophecy from those who come after them. This, and as for the Gospel, the good tidings in it are more, and much of it has preceded, and it is almost explicit in Surah An-Nisa in the story of his ascension, peace be upon him. And among what is in it also is what is in the Gospel of Matthew and others, and most of the context for it: many of the first will become last, and the last will become first. The kingdom of the heavens is like a man, a master of a house, who went out early in the morning to hire laborers for his vineyard. He agreed with the laborers for a denarius for the day and sent them to his vineyard. Then he went out at the third hour and saw others standing idle in the marketplace. He said to them: 'You also go into the vineyard, and I will give you whatever is right.' So they went. He went out again at the sixth and the ninth hour and did likewise. And about the eleventh hour he went out and found others standing idle. He said to them: 'Why have you been standing here all day idle?' They said to him: 'Because no one has hired us.' He said to them: 'You also go into the vineyard, and you will receive what is right.' When evening came, the master of the vineyard said to his steward: 'Call the laborers and give them their wages, beginning from the last to the first.' And when those who were hired at the eleventh hour came, they each received a denarius. But when the first came, they supposed that they would receive more; but each of them also received a denarius. And when they had received it, they complained against the master of the house, saying: 'These last men have worked only one hour, and you made them equal to us who have borne the burden of the day and the heat!' But he answered one of them and said: 'Friend, I am doing you no wrong. Did you not agree with me for a denarius? Take what is yours and go your way. I wish to give to this last man the same as to you. Is it not lawful for me to do what I wish with my own things? Or is your eye evil because I am good?' So the last will be first, and the first last. For many are called, but few are chosen. And he entered the temple, and the chief priests and the elders of the people came to him as he was teaching, and said: 'By what authority are you doing these things? And who gave you this authority?' But Jesus answered and said to them: 'I also will ask you one thing, which if you tell me, I likewise will tell you by what authority I do these things: The baptism of John, where was it from? From heaven or from men?' And they reasoned among themselves, saying: 'If we say, 'From heaven,' he will say to us, 'Why then did you not believe him?' But if we say, 'From men,' we fear the multitude, for all count John as a prophet.' So they answered Jesus and said: 'We do not know.' And he said to them: 'Neither will I tell you by what authority I do these things.' Then he began to speak to them in parables, saying: 'A man had two sons. And he came to the first and said, 'Son, go, work today in my vineyard.' He answered and said, 'I will not,' but afterward he regretted it and went. Then he came to the second and said likewise. And he answered and said, 'I go, sir,' but he did not go. Which of the two did the will of his father? They said to him, 'The first.' Jesus said to them: 'Assuredly, I say to you that tax collectors and harlots enter the kingdom of God before you. For John came to you in the way of righteousness, and you did not believe him; but tax collectors and harlots believed him; and when you saw it, you did not afterward relent and believe him. Hear another parable: There was a certain landowner who planted a vineyard and set a hedge around it, dug a winepress in it, and built a tower. And he leased it to vinedressers and went into a far country. Now when vintage time drew near, he sent his servants to the vinedressers, that they might receive its fruit. And the vinedressers took his servants, beat one, killed one, and stoned another. Again he sent other servants, more than the first, and they did likewise to them. Then last of all he sent his son to them, saying, 'They will respect my son.' But when the vinedressers saw the son, they said among themselves, 'This is the heir. Come, let us kill him and seize his inheritance.' So they took him and cast him out of the vineyard and killed him. Therefore, when the owner of the vineyard comes, what will he do to those vinedressers?' They said to him: 'He will destroy those wicked men miserably, and lease his vineyard to other vinedressers who will render to him the fruits in their seasons.' Jesus said to them: 'Have you never read in the Scriptures: 'The stone which the builders rejected has become the chief cornerstone? This was the Lord's doing, and it is marvelous in our eyes'? Therefore I say to you, the kingdom of God will be taken from you and given to a nation bearing the fruits of it. And whoever falls on this stone will be broken; but on whomever it falls, it will grind him to powder.' Now when the chief priests and Pharisees heard his parables, they perceived that he was speaking of them. But when they sought to lay hands on him, they feared the multitudes, because they took him for a prophet. And Jesus answered and spoke to them again by parables and said: 'The kingdom of heaven is like a certain king who arranged a marriage for his son. And sent out his servants to call those who were invited to the wedding; and they were not willing to come. Again, he sent out other servants, saying, 'Tell those who are invited, 'See, I have prepared my dinner; my oxen and fatted cattle are killed, and all things are ready. Come to the wedding.'' But they made light of it and went their ways, one to his own farm, another to his business. And the rest seized his servants, treated them spitefully, and killed them. But when the king heard about it, he was furious. And he sent out his armies, destroyed those murderers, and burned up their city. Then he said to his servants, 'The wedding is ready, but those who were invited were not worthy. Therefore go into the highways, and as many as you find, invite to the wedding.' So those servants went out into the highways and gathered together all whom they found, both bad and good. And the wedding hall was filled with guests. But when the king came in to see the guests, he saw a man there who did not have on a wedding garment. So he said to him, 'Friend, how did you come in here without

And when glorified is He indicated to him ﷺ with His attributes in Himself and in the divine books, He indicated to him with His Shari'ah, saying: ﴿He commands them with what is good﴾ meaning: with everything they know from the Torah and the Gospel, and what they know in them that it abrogates their law and comes from Allah with this mentioned ﴿and forbids them from what is evil﴾ meaning: from everything they deny in them. Thus, his prophethood was established, for being unlettered, he does not know what is good and what is evil in them except that he is truthful from the Knower of the unseen. Then, after the establishment of his prophethood, he began to clarify to them what is in his message of grace upon them by easing their burdens by permitting what they had previously carried the weight of its prohibition. They were continuously disobeying Allah by violating His sanctities and turning away from His responsibilities. So he said: ﴿And He makes lawful for them the good things﴾ meaning: those which had been prohibited to them as a punishment for them, like fats. ﴿And He prohibits for them﴾ [and he expressed it in the plural form indicating that the evil is more than the good in every matter of origin, saying]: ﴿the evil things﴾ meaning: everything that a sound nature finds repugnant or leads to evil, like wine which leads to intoxication and bribes which lead to the fire after the disgraceful shame. ﴿And He removes from them their burden﴾ meaning: their burden which had been placed upon them, making them like a prisoner prevented from movement due to its weight. ﴿And the shackles that were upon them﴾ meaning: all that they carried of burdens which are heavy due to their dislike by their souls, like the shackles that bind the hand to the neck and diminish strength. ﴿So those who believed in him﴾ meaning: they found safety from denying any of the signs of Allah because of him. ﴿And they supported him﴾ meaning: they prevented him from everyone who wants to harm him and strengthened his hand with great strength against everyone who schemes against him. It was said in the dictionary: and support (ta'zir) is a strike less than the prescribed punishment or it is the most severe strike, and glorification and magnification are opposites, and assistance is like support and strengthening and victory - this has ended.

And 'Abd al-Haq said: support (ta'zir) is prevention, you say: I supported so-and-so from such-and-such, meaning: I prevented him. This has ended. So the entire matter revolves around this meaning, and the strike is clear in it, the glorification and what is in its meaning is the prevention of one who schemes against him. ﴿And they aided him﴾ meaning: they supported him (p-119) and suppressed his opponents. ﴿And they followed the light﴾ meaning: the revelation from the Qur'an and the Sunnah ﴿that was sent down with him﴾ meaning: accompanying his sending down, it was called light because it makes the one who follows it clear the path of truth like one walking in the light of day. ﴿Those are﴾ meaning: specifically ﴿the successful﴾ meaning: those who succeed in every hoped-for matter.

And when the stories of Moses, blessings and peace be upon him, were conveyed, and the length of time extended in recounting his great virtues and immense merits, this perhaps led some souls to believe that he is the highest of the messengers in rank and the greatest of them in status. So, glorified is He, brought down these verses in this context to clarify that the one who is highest in ranks and purest in virtues is the one whom He has specifically chosen with His mercy from among His creation, whether in strength or action. And glorified is He, placed this during the story of the Children of Israel, showing concern for it and hastening it along with what will be mentioned that demonstrates his superiority and clarifies his completeness in his story with his people from the beginning of his affair, its middle, and its end in the two chapters of Al-Anfal and At-Tawbah in their entirety.

Mention of something of the burdens that were upon them and were lightened from them if they had entered into Islam by its blessing, blessings and peace be upon him, other than what I have mentioned at the end of Al-Baqarah at His saying, glorified and exalted is He: "And do not impose upon us a burden" [Al-Baqarah: 286], and in Al-Ma'idah at His saying, glorified and exalted is He: "And let the people of the Gospel judge" [Al-Ma'idah: 47]. He said in the second book of the Torah: [And] the Lord said to Moses: "Take a fine perfume," until he said: "And let it be mixed with perfume for the sanctuary, and grind it and crush it, and burn some of it before the Ark of the Testimony in the Tabernacle of Meeting (p-120) to meet you there, and it shall be a specific purity for you. And any man who takes something like it to use as perfume, let that man be destroyed from his people." And he said in the third: "Then the Lord spoke to Moses and said to him: Speak to Aaron and his sons and the congregation of the Children of Israel and tell them: This is what the Lord has commanded me to inform you. Any man from the Children of Israel who slaughters in the place of the Children of Israel or slaughters outside of the camp and does not bring his offering to the door of the Tabernacle of Meeting to offer it, that man shall be punished like one who has killed a soul." And the Lord spoke to Moses and said to him: "Speak to Aaron and tell him: Whoever has a blemish from our offspring - meaning: from the priests - in all generations shall not draw near to My sanctuary; let him not offer an offering like the man who is lame, blind, flat-nosed, or has a broken ear, or a man with a withered hand, or a short man, or a bent man, or a man who has one testicle, or any man who has a blemish [from] the offspring of Aaron the priest shall not draw near to the altar to offer the offering of the Lord because he has a blemish." And he said in the fourth book, which is [one of the] proofs that the Torah was not revealed in one go: "And the Lord spoke to Moses in the wilderness of Sinai in the second year after the departure of the Children of Israel from Egypt in the first month and said: The Children of Israel shall keep the Passover at its appointed time, on the fourteenth day of this month," until he said: "And they kept the Passover, and the people who had become defiled by the dead could not keep the Passover. They said: We have become defiled by the dead, meaning: we have touched a corpse, so is it forbidden for us to keep the Passover?" Moses said to them: (p-121) "Stand in your places until you hear what the Lord commands concerning you." And the Lord spoke to Moses and said to him: "Tell them: If any man among you becomes defiled by a dead person or is in a distant place, he shall keep the Passover to the Lord on the fourteenth day of the second month. And whoever is clean and is not a traveler and does not keep the Passover at its appointed time, that soul shall be cut off from among the Children of Israel." And he said before that: And the Lord spoke to Moses and said to him: "Command the Children of Israel to put out of the camp every leper or one who has a discharge and everyone who is unclean by a dead person, male or female, they shall put them outside the camp, and do not defile your camps, for I am dwelling among you." Then he mentioned the man who becomes jealous of his wife and accuses her, that he should come to the priest, and he shall set her before him and teach her a curse. If she says it, he writes it down and takes holy water in an earthen vessel and puts in it from the dust that is under the altar and gives it to her to drink. If she has been unfaithful, her belly will swell and her thigh will waste away, and she will become a curse among her people. But if she has not been unfaithful, she will be cleansed and give birth to a male. Then he commanded them to slaughter a cow and burn it until it becomes ashes, and the priest who slaughters it shall wash his clothes and his hands. And whoever comes near to a dead person or a dead body shall be unclean for seven days, and he shall be sprinkled with that water on the third day and the seventh day and shall be cleansed. And if he is not sprinkled with it, he shall not be cleansed. And whoever comes near to a dead person and does not sprinkle himself with that water has defiled the sanctuary of the Lord; let that soul be cut off because he was not sprinkled with the water of sprinkling. Therefore, he shall be unclean and his uncleanness shall not depart from him. And this (p-122) is the custom of a man when he dies in the Tabernacle of Meeting. So whoever [was] there in the Tabernacle and whoever enters it shall be unclean for seven days, and every vessel that is uncovered and not covered shall be unclean. And whoever comes near to a slain person or touches the bone of a man or enters the grave shall be unclean for seven days, and for the one who has become unclean, he shall take from the ashes of the cow and put it in a vessel of fresh water and sprinkle from it - as mentioned - to be clean. And whoever has become unclean and is not sprinkled with that water, his soul shall perish from his people. And whoever comes near to the water of sprinkling shall be unclean until evening, [and whoever approaches that which has become unclean shall be unclean until evening]. Then he said: Then the Lord spoke to Moses and said to him: "Command the Children of Israel and tell them: My appointed times shall be kept in their times." Then he mentioned to him much of the matter of the offerings, then he mentioned of their times the day of the Sabbath and the heads of the months. Then he said: "And on the fourteenth night of the first month is the Passover of the Lord, and on the fifteenth take it as a feast, and eat unleavened bread for seven days. [And make] the first day of the seven a distinguished purifying day; do no work in it, and the seventh day shall be a distinguished purifying day; do no work in it. And the first day of the seventh month shall be a specific purifying day; do no work in it (p-123) of what is done, but make it a day when the trumpets are sounded. And offer complete sacrifices - then he described it and likewise other days. Then he said: And likewise do in the first of the month always, and on the tenth of the seventh month make it a specific day, a purifying day; do no work in it, but offer. And on the fifteenth of this seventh month, it shall be called, do no work in it, but take it as a feast for the Lord for seven days. Then he said: Until when the eighth day comes, celebrate together, and do not do anything of what is done, and offer complete offerings - and he prolonged in that greatly regarding the ways of preserving it, aside from the knowledge of it being of utmost difficulty. Then he said: Offer to the Lord on the days of your feasts other than your vows and other than your special offerings which you dedicate to the Lord. Then he said addressing the fighters in Midian: And as for you, go out from the camp for seven days; whoever has killed a soul or touched a slain person shall be sprinkled with the water of purification on the third and seventh day - and he commanded them with things from the burdens, then he said: And purify yourselves with water on the seventh day, then after that you may enter the camp. Then he said in the fifth: These are the traditions and laws that you must practice and preserve in the land which the Lord your God is giving you as an inheritance all the days of your life. Destroy all the cities which you inherit, and the gods which their people worshiped in them on the high mountains (p-124) and the hills and under every large shady tree, and destroy their altars and break their pillars, and burn their manufactured idols and hewn images, and do not make for yourselves like what they made in worshiping your Lord God, but the places which the Lord your God chooses to put His name in from all your tribes, and seek out His place, and go with all of you with your complete offerings, eat there before the Lord your God, you and your families, and do not do as is done here today, meaning: before reaching the land of inheritance. Then he said: Look, do not offer your offerings in the places you want, but in the places which the Lord chooses, within the boundary of a tribe from your tribes. Then he said: And if you build a new house, then make a parapet for the house so that no one falls from it; his blood shall be upon you. And do not sow mixed seed in your field lest the yield of your harvest and your vineyard be ruined; do not plow with an ox and a donkey together, and do not weave a garment of linen and wool together, make fringes on the four corners of your garment that you wear. Then he said: And if a man finds a virgin girl who is not betrothed, and he seizes her and lies with her and is found, he shall pay to her father fifty shekels of silver, and she shall become his wife because he has humbled her, and he may not divorce her all his days.

No child of fornication shall enter the house of the Lord, nor shall his descendants enter for ten generations after him. Nor shall an Omani or a Moabite enter the house of the Lord, nor shall their descendants enter for ten generations after them; because they did not provide you with food and water when you came out of the land of Egypt. And because they hired Balaam son of Beor from Pethor of the rivers - which is Harran - to curse you. And the Lord did not want to hear the words of Balaam son of Beor, and Allah turned his curse into a prayer; because Allah, your Lord, loves you. So do not desire good for them during your lifetime. Do not drive away the Edomite from you because he is your brother, and do not distance the Egyptian either because you were residents in the land of Egypt. And if there is a man in your camp who has been struck by impurity, he shall go outside the camp and not sit among his companions in the camp. And when evening comes, let him bathe in water, and when the sun sets and it is evening, let him enter the camp. And let there be a known place for you outside the camp to go out to for relieving yourselves, and let it be with your weapons and a spade of iron. So when you sit for relieving yourselves, dig a place for relieving yourselves and cover your excrement; because Allah, your Lord, is with you in the camp to save you and to protect you from your enemies. So let your camp be pure and clean, so that He does not see anything disgraceful in you and turn away from you. Then he said: And if two brothers dwell together and one of them dies and leaves no child, his wife shall not marry a stranger, but his heir shall marry her and establish a seed. And the first child she bears shall be named after his brother who died, and it shall be said that he is the son of the one who died and left no child; so that his name does not perish from among the children of Israel. And if the man does not like to marry his brother's wife, his brother's wife shall go up to the elders and they shall call him. If he persists in his saying, the woman shall come to him before the elders and remove his sandals from his feet and spit in his face and say: Thus shall be done to the man who does not wish to build up his brother's house, and his name shall be called in Israel: The man of the removal of the sandals. And if a man quarrels with his companion and the wife of one of them approaches to rescue her husband from the one who is fighting him, and she reaches out her hand to the private parts of the man, he shall cut off her hand and show no pity for her nor have mercy. This is the end. And all of these burdens are also upon the Christians as long as there is no abrogation of them in the Gospel.