Perhaps certain ignorant Jews forget to read the Tanach how Moses and Solomon made two statues of cherubim for the Ark and the Temple, how Moses made a brasen serpent, how David circumambulated the altar, how Jehovah caused many nations to “scrape” (pushing a violent stroke to damage a surface by way of frictions) Tyrus – as symbol of Satan – just like the casting of stones over three Satanic idols in Hajj.
3 Therefore thus saith the Lord GOD; Behold, I am against thee, O Tyrus, and will cause many nations to come up against thee, as the sea causeth his waves to come up.4 And they shall destroy the walls of Tyrus, and break down her towers: I will also scrape her dust from her, and make her like the top of a rock.
Ezekiel 26 has no bearing on the subject.
The Jews didn’t worship the serpent. They just looked at it to be healed.
What has the Cherubim got to do with it?
David didn’t circle the altar.
You are still a pagan idolater and so is every Muslim bowing down to a stone house.
“madmanna says: Ezekiel 26 has no bearing on the subject.”
Hajj itself is not about a literalism of physical action, but rather the symbolism, wisdom, allusion and parable behind the action, including the allusion to Ezek 26:3 on the stoning of Tyrus, as the symbol of Satan, that happens similar to the stoning (Jumra of Hajj) of three idols in the form of towers and wall..
“madmanna says: David didn’t circle the altar.”
It is permissible for the believers, such as David, to circle the altar and to move rhythmically following a set sequence of steps in front of the altar, by wearing a linen ephod, that happens similar to the Ihram cloth of Hajj.
I will wash mine hands in innocency: so will I compass thine altar, O LORD:
And David danced before the LORD with all his might; and David was girded with a linen ephod.
“madmanna says: You are still a pagan idolater and so is every Muslim bowing down to a stone house.”
It is permissible for the believers, such as Daniel, David and Jonah, to kneel down to the ruins of the stone house of Jerusalem.
Now when Daniel knew that the writing was signed, he went into his house; and his windows being open in his chamber toward Jerusalem, he kneeled upon his knees three times a day, and prayed, and gave thanks before his God, as he did aforetime.
But as for me, I will come into thy house in the multitude of thy mercy: and in thy fear will I worship toward thy holy temple.
I will worship toward thy holy temple, and praise thy name for thy lovingkindness and for thy truth: for thou hast magnified thy word above all thy name.
4 Then I said, I am cast out of thy sight; yet I will look again toward thy holy temple.
Daniel fell down to Gabriel, and then was risen up to kneel down to Gabriel.
9 Yet heard I the voice of his words: and when I heard the voice of his words, then was I in a deep sleep on my face, and my face toward the ground.10 And, behold, an hand touched me, which set me upon my knees and upon the palms of my hands.
A powerful king even kneels down to his servants when praying?
2Chr 6:13 For Solomon had made a brasen scaffold, of five cubits long, and five cubits broad, and three cubits high, and had set it in the midst of the court: and upon it he stood, and kneeled down upon his knees before all the congregation of Israel, and spread forth his hands toward heaven,
The temple was the holy place where God’s Shekinah presence dwelt, where he put his Name.
The Kaaba was and still is a pagan temple which was never authorized by God to be built. It was against the law of Moses to built stone structures, apart from the temple, to worship God.
The Tanach promises the coming of the “Holy One” (i.e. Prophet), apart from God, whose horn – as symbol of power and kingdom – comes out of his hand, at the land of Teman, that is Arabia.
3 God [Eloah] came from Teman, and the Holy One [qodesh] from mount [har] Paran. Selah. His glory covered the Heavens, and the earth was full of his praise. 4 And his brightness was as the light; he had horns coming out of his hand: and there was the hiding of his power.
Different than Jewish limited knowledge outside the Canaan land, the Arabs claim that the city of Teman was named for Tema, the son of Ishmael precisely, not exactly for one duke Teman son of Eliphaz of Edom.
Further, Teman was an old name of Mekkah, according to Mu’jam ma’alim al-Hijaz (1979) Al-Baladi, p.40, whereas Tayma is an old name for Madinah, and Paran is an old name for Arabia Petrae.
Moreover, long time before Islam comes, the 3rd century Samaritan historians have provided a record that the Ishmaelites built the city of Mekkah, as written in the book of Asatir, for the Samaritan commentary of Gen 25:16.
The Samaritan book Asatir says in chapter VIII: “1. And after the death of Abraham, Ishmael reigned twenty seven years; 2. And all the children of Nebaot ruled for one year in the lifetime of Ishmael; 3. And for thirty years after his death from the river of Egypt to the river Euphrates; and they built Mecca.; 4. For thus it is said (in Genesis 25:16): ‘As thou goest towards Ashur before all his brethren he lay.’” This text has been dated by Gaster to the third century BCE.
Teman is the land Tema (Tayma) in North West Saudi Arabia which was the kingdom of the Qedarite confederacy. The word Tema and Teman are used interchangeably. In the poem of Amr ibn Laja’ he claims victory against Madhhij in Tema and another verse mention victory over Madhij in Teman. 
In “Lisan Arab” and all Arabic etymology dictionaries state Teman means “towards Yemen”
Teman was also a name of a place half way between Mecca and Medina, even Teman was an old name of Mecca. 
The Bible commentary on Isaiah’s “Vision of Arabia” states Teman is “The land of Tema” “The southern country” -Septuagint.; Austri, Vulg. They read “Teiman”.  the LXX (The Greek translation of the Pentateuch dated 300 B.C.) everywhere write the word Tema as though it had been same as Teman. 
In recent discovery in the Dead Sea Scrolls , a letter from King Nabonidus states he lives in Teman while he was living in Tema. 
1 al-Mujam al-jughrafi lil-bilad al-Arabiyah al-Saudiyah (1971), Riyadh: Dar al-yamama. p.258.
2 Ammari, Fadl (2001). al-Samawʻal: al-usturah wa-al-majhuj.
3 Sha’ir Umar bin Laja’. al-Juburi, p.105.
4 Ibn Manzur. Lisan al-Arab: Language of the Arabs..
5 Bashear, Suliman (Nov 1989).”Yemen in early Islam”. Arabica:327-361.
6 Mu’jam ma’alim al-Hijaz (1979) Al-Baladi, p.40.
7 Clarke, Adamo (1829). “22”.The Holy Bible, Containing the Old and New Testaments. p.751 .
8 Gesenius, Wilhelm (1957). Gesenius’ Hebrew and Chaldee Lexicon. Eerdmans.p.863.
9 Stone, Mikaelo (1999 ). Jewish Literature of the Second Temple Period. p.36.
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