The basic Judaic attitude towards other religions was laid down by prophet Micha: "All the nations may walk in the name of their gods; we will walk in the name of the Lord our God for ever and ever". In this regard a distinction was drawn between Islam and Christianity. Maimonides, and his disciples, while regarding Islam as pure monotheism, viewed Christian Trinity to be idolatrous. On the other hand, sagas that lived in Christian countries ruled that "though they utter the name of an alien divinity, their intention is to the creator of heaven and earth". Nowadays there is full agreement that the rules regarding idolatrous religions apply to neither Muslims nor Christians. Rabbi Menachem haMeiri regarded both Muslims and Christians "nations bound by the way of religion", different from the pagan societies of ancient times, that were not restricted by religious laws and norms. Thus, both Christians and Muslims were regarded as "assemblies for the sake of Heaven, destined to endure; their intentions are for the sake of Heaven and their reward will not be withheld". Rabbi Joseph Albo even admitted the existence of "two divine Torahs, at the same time, for different nations." Christianity and Islam were not only regarded as legitimate religions but were even praised for removing the idols and subordinating their nations to the Noahide laws, thus giving them "moral attributes" far beyond what was demanded of them by the Torah of Moses. The idea of equality between people of all religions has deep philosophical roots in Judaism. We find the following in our sources: And you shall love your neighbour as yourself' - Rabbi Akiba says: 'This is a great Biblical law'. Ben Azzai said: 'This is the book of the generations of Adam - it is an even greater principle.' Chief Rabbi Goren explained that the love of Israel is just an intermediate stage to universal fraternity, the final goal being love of all mankind when they have accepted upon themselves the Kingdom of Heaven.