Small tidbits and Sparks of wisdom

One of the great historical and theological disputes between Judaism, Christianity, and Islam centers around the question of revelation, continuity, and whether God replaced the covenant given at Sinai.
Judaism views itself as fundamentally different from later religions because its foundation is not based upon the testimony of one individual prophet alone, but upon a national revelation. According to the Torah, more than 600,000 adult Jewish males, together with the nation, stood at Har Sinai and collectively witnessed the giving of the Torah. The covenant was therefore public, national, and transmitted through generations as collective memory.
This is why traditional Judaism distinguishes sharply between private visions and Sinai itself. The Torah certainly describes private prophetic experiences:
Avraham receiving visions,
Moshe at the burning bush,
Yaakov dreaming,
and later prophets speaking with Hashem.
However, Judaism does not claim that the nation accepted the Torah because one individual had a vision. Those events explain the history and development of the Jewish people and their leaders. The actual covenantal obligation began only when the nation collectively stood at Sinai.
From the Jewish perspective, this is the critical difference between Judaism and later religions.
Christianity developed around Jesus and the testimony of the apostles. Christians argue that Jesus was divine, the Son of God, and that His death and resurrection fulfilled and transformed the earlier covenant. Islam later argued that both Judaism and Christianity had moved away from pure monotheism and that Muhammad restored the final and correct revelation through the Qur’an.
Yet Judaism observes that both Christianity and Islam rely heavily upon later private revelation and later theological interpretation, while simultaneously emerging from the Biblical world created by Judaism itself.
An irony then appears: Christianity and Islam often use against each other many of the same arguments Judaism originally raised against both.
Christians argue against Islam that a later prophet cannot overturn earlier revelation and that Islam contradicts earlier testimony about Jesus. Muslims answer that Christianity altered the original message and compromised pure monotheism through doctrines such as the Trinity. Judaism, meanwhile, asks both: If God revealed an eternal covenant publicly before an entire nation, why would He later replace it privately through one later individual?
Traditional Judaism also questions why later religions reduced or transformed much of the Torah structure. The Torah contains 613 mitzvos governing nearly every aspect of life: Shabbos, kashrus, purity laws, courts, sacrifices, agriculture, holiness of the Land, and continual discipline.
Christianity removed many of these obligations and transformed the covenant into a more universal faith centered primarily on belief. Islam retained more structure and law than Christianity, yet still altered major elements of the Sinai covenant, including Temple worship, priesthood, and national covenantal identity.
From the Jewish perspective, this appears less like continuation and more like adaptation for universal expansion and civilization-building.
Another major Jewish argument concerns the prophets themselves. The harshest criticisms of the Jewish people were written by Jewish prophets inside Jewish scripture. Tanach openly records failures, rebellions, punishments, and corruption. Christianity and Islam later used some of these prophetic rebukes to argue that God rejected the Jews.
Judaism answers that the rebuke itself proves the opposite.
The prophets speak as a father rebuking his children within an eternal relationship. Punishment, exile, and suffering never meant cancellation of the covenant. The Jewish people preserved these criticisms because they believed the covenant itself was indestructible.
Thus, the Jewish argument ultimately rests upon Sinai: a public national revelation, an eternal covenant, and a continuous chain of collective memory that later religions inherited, transformed, and debated, but never fully replaced.

Christianity and Islam often argue against each other using remarkably similar methods. Christians argue that Islam came later, altered earlier revelation, and relies upon the testimony of one prophet to overturn previously established scripture and beliefs about Jesus. Muslims answer that Christianity itself altered the original message of monotheism, changed earlier revelation through later theology such as the Trinity, and moved away from the faith taught by the earlier prophets. Thus, both religions accuse the other of modifying the original truth while each claims to be the authentic continuation of the Abrahamic tradition. From the Jewish perspective, this creates a striking parallel, because both Christianity and Islam use against one another many of the same structural arguments that Judaism historically raised against both regarding later revelation, continuity, and changes to the original covenant