Monthly Archives: December 2018

HAGAR THE PRINCESS

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The gematria of the Hebrew name ישמעאל (Yishmael) is 451; it is equal to that of both Hebrew names אברם (Abram), 243 dan הגר (Hagar) 208. Thus, the gematria of ישמעאל (Yishmael) is 451, the same as that of אברם והגר (Abram ve Hagar), 451. Abraham is the father of Ishmael, Hagar is the mother of Ishmael. Hagar bore Ishmael for Abraham. Meanwhile, the gematria of the Hebrew name הגר (Hagar) is 208, the same as that of the title of Abram as אב המון (av hamon), 208; the phrase literally means “a father of a multitude” see Sefer Bereshit 17:4-5. Amazingly, the Arabic name اسمعيل (Isma’il) appears 12 times in the Holy Quran. It means that the Quran also confirms the gematria of Ishmael in the Torah. In the Sefer Bereshit (Genesis) 17:20, LORD said to Abraham: 

ולישמעאל שמעתיך הנה אתו במאד מאד שנים עשר נשיאם יולד ונתתיו לגוי גדול: 
u-le Yishma'el shema'ticha hinneh berachti oto ve hifreiti oto ve hirbeiti oto be-meod meod sheneim 'ashar nesi'im yolid le goy gadol. 
"But regarding Ishmael I have heard you, I have blessed him, made him fruitful and will increase him most exceedingly; he will beget twelve princes and I will make him into a great nation." 

Interestingly, based on the verse, three keywords textually appear in one sentence: ישמעאל (Yishmael), במאד מאד (be-meod meod), and שנים עשר (sheneim ‘ashar), and the readers have to understand it most attentively. The gematria of ישמעאל (Yishmael) is 451, and the gematria of במאד מאד (be-meod meod) is 92. Thus, the gematria of ישמעאל (451), lit. “Yishmael” and the gematria of במאד מאד (92), lit. “most exceedingly” totally is 543 (5 + 4 + 3 = 12), the same as that of the term שנים עשר (sheneim ‘ashar), lit. “twelve.” Also, the gematria of ישמעאל (Yishmael) is 451, and the gematria of מחמד (Muhammad), lit. “most preciously” is 92, thus both names have a value 543 (5 + 4 + 3 = 12), the same of that of the term שנים עשר (sheneim ‘ashar), lit. “twelve.” Indeed, the Torah has a link with the Quran in the light of gematria about Ishmael.

The first, the name of ישמעאל (Yishmael) directly refers to the phrase במאד מאד (be-meod meod), lit. “most exceedingly” which has a relation to the phrase שנים עשר נשיאם (sheneim ‘ashar nesi’im), lit. “the twelve princes.” The second, the name of ישמעאל (Yishmael) indirectly refers to the name מחמד (Muhammad), lit. “most preciously” which has a relation to the phrase שנים עשר נשיאם (sheneim ‘ashar nesi’im), lit. “the twelve princes.”

Based on the Sefer Bereshit 17:20, the gematria of the phrase במאד מאד (be-meod meod), lit. “most exceedingly” is 92, the same as that of the next phrase לגוי גדול (le goy gadol), 92; and this phrase literally means “to be a great nation.” Amazingly, both phrases directly refer to the same, the offspring of ישמעאל (Yishmael). The gematria of ישמעאל – במאד מאד (Yishmael – be meod meod), is 543, it is equal to that of ישמעאל – לגוי גדול (Yishmael – le goy gadol); and both phrases have a relation to the phrase שנים עשר נשיאם (sheneim ‘ashar nesi’im), lit. “the twelve princes.” Similarly, the gematria of the phrase לגוי גדול (le goy gadol) is 92; and this phrase literally means “to be a great nation.”

Adam dan Yesus dalam Gematria Kitab Suci Quran (PART 1)

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Penafsiran gematria memang mengungkap rahasia di balik penggunaan huruf-huruf pada sebuah kata, frase atau pun kalimat dalam teks-teks bertradisi Semitic. Umumnya, penafsiran gematria diterapkan dalam mengungkap rahasia pesan dalam kitab suci Torah dan kitab suci Quran. Oleh karena itu, menjelang hari Natal ini, saya ingin menyampaikan pesan rahasia tentang siapa sebenarnya Yesus menurut pandangan Quran.


Menurut Quran, nama ‘Isa (عيسى) dan nama Adam (ادم) memiliki angka gematria yang unik, yakni angka 7. Angka 7 merupakan jumlah huruf yang membentuk nama Adam (ادم) dan nama ‘Isa (عيسى). Sementara itu, angka 19 merujuk pada urutan ke-19 dalam kitab suci Quran, yakni merujuk pada “Surat Maryam”, yg menceritakan kisah tentang kelahiran Yesus. Dalam Quran terjemahan bahasa Italia (bahasa Latin modern), khususnya QS. Maryam tertulis dengan sebutan QS. Maria [19]:33 -36 sbb:


والسلام علي يوم ولدت ويوم اموت ويوم ابعث حيا. ذلك عيسى ابن مريم قول الحق الذي فيه يمترون. ما كان لله ان يتخذ من ولد سبحنه اذا قضى امرا فانما يقول له كن فيكون.


“Pace su di me il giorno in cui sono nato, il giorno in cui morro il giorno, in cui saro resuscitato a nuova vita. Questo e Gesu, figlio di Maria, parola di verita della quale essi dubitano. Non si addice ad HASHEM prendersi un figlio. Gloria a Lui. Quando decide qualcosa dice: Sii ed essa e” [1]:


Quran bhs Italia menyebut Yesus sebagai Gesu figlio di Maria (lit. “Yesus putera Maryam”), dan Quran tidak pernah menegaskan Yesus sebagai putera TUHAN. Gloria a Lui (lit. “Maha Suci Dia”) terhadap apa yang telah diajarkan dalam dogma Gereja. Yesus memang dilahirkan sebagai ciptaan, karena konsep “dilahirkan” itu maksudnya sama dengan konsep “diciptakan.” Itu menurut gramatika bahasa Ibrani versi kitab suci Torah dan juga menurut gramatika bahasa Arab versi kitab suci Quran. Dalam kitab suci Quran ditegaskan bahwa TUHAN tidak pernah “melahirkan” dan tidak pernah “dilahirkan” (non ha generato, non e stato generato) atau לא הוליד ולא נולד (lo holid ve lo nolad). Itulah sebabanya dalam QS. Maria 19:33 Yesus berkata: “pace su di me il giorno in cui sono Nato” (damai sejahtera pada saat aku telah dilahirkan). Dalam bahasa Italia (bhs Latin modern), istilah “dilahirkan” sama dengan “Nato”, dan istilah “kelahiran” sama dengan “Natal.” Itulah sebabnya di Indonesia disebut sebagai Perayaan Natal, Dies Natalis.
Dalam Quran disebutkan bahwa Adam dan Isa serupa, yakni memiliki keserupaan dalam hal penciptaan keduanya (QS. Ali Imran 3:59). Hal ini menegaskan juga bahwa penyebutan nama Isa dan Adam ternyata memiliki kesamaan pola gematria. Ada 10 hal yang menegaskan keserupaan itu, di antaranya:

Pertama, kedua nama tersebut sama-sama disebut sebanyak 25 kali dalam Quran; dengan rincian 1 kali dalam 1 ayat yang sama (QS. Ali Imran 3:59), maksudnya kedua nama tersebut termaktub 1 kali dalam ayat yang sama dan dalam Surah yang sama, dan sisanya tertulis di beberapa ayat yg berbeda dan tertulis dalam nama Surah yang berbeda-beda. Perhatikan bagan yang saya lampirkan. Ternyata, fakta tektual membuktikan bahwa nama Adam dan nama Isa tersebut secara bersamaan disebutkan secara bersama pada ke-7 kali, dan ke-19 kalinya. Anda mau menghitung dari atas ataupun dari bawah, angkanya tetap sama, yakni urutan ke-7 dan urutan ke-19.

Kedua, nama Adam dan nama Isa, ternyata sama-sama disebut ke-7 kalinya di QS. Ali Imran 3:59.

Ketiga, uniknya angka 7 adalah jumlah huruf yang digabungan antara nama Adam (ادم) dan nama Isa (عيسى).

Keempat, uniknya lagi angka 7 juga merujuk pada jumlah kata yang ada sebelum dan sesudah kata central dlm ayat tsb, yakni kata kerja خلقه (khalaqahu), lit. “diciptakan.”

إِنَّ مَثَلَ عِيسَىٰ عِنْدَ اللَّهِ كَمَثَلِ آدَمَ ۖ خَلَقَهُ مِنْ تُرَابٍ ثُمَّ قَالَ لَهُ كُنْ فَيَكُونُ

Jadi kata kunci pada ayat tersebut sebagai kata central, yang merujuk pada makna “penciptaan”, bukan pada makna “yang tak diciptakan”. Ini bisa jadi merupakan isyarat pandangan kritik teks Quran yang mengoreksi kredo Kristen yang digagas pada Konsili Nicea tahun 325 M., yang menyebut Yesus sebagai “yang dilahirkan, bukan diciptakan” (mawlud ghair makhluq), atau “genitum non factum.”

Kredo (Pengakuan Iman) yang sering dibaca di Gereja berbunyi demikian:

Et in unum Dominum Jesum Christum , Filium Dei unigenitum. Et ex Patre narum ante omnia saecula. Deum de Deo, lumen de lumine, Deum verum de Deo vero. Fenitum non factum, consubstantialem Patri.

(“Dan aku percaya akan satu Tuhan, Yesus Kristus, Putera Allah yang tunggal. Dia lahir dari Bapa sebelum segala abad. Allah dari Allah sejati, Terang dari Terang, Allah yang benar dari Allah yang benar. Ia dilahirkan, bukan diciptakan, sehakekat dengan Sang Bapa”) [2] :

Kelima, angka 7 juga menunjuk pada 7 tahap kehidupan manusia menurut Quran.

https://www.islamicity.org/7…/seven-stages-of-life-in-islam/

Keenam, nilai gematria dari kata kerja خَلَقَهُ pada QS. Ali Imran 3:59 tersebut adalah 77, dengan rincian nilai perhuruf (7+23+21+26).

Ketujuh, berdasar pada QS. Ali Imran 3:59, tatkala ALLAH menciptakan keduanya, Dia hanya berfirman : كن (jadilah). Uniknya, kata كن (kun) terdiri atas 2 huruf konsonan, yakni huruf “kaf” (ك) yang memiliki nomor urut Hijaiyah yang ke-11 dengan nilai numerik 20; sedangkan huruf “nun” (ن) memiliki nomor urut Hijaiyah yang ke-14 dengan nilai numerik 50. Dengan demikian, kata perintah كن (kun), lit. “jadilah” memiliki nilai gematria 70 (20 + 50 = 70), dan nilai urutan huruf keduanya adalah 25 (11 + 14 = 25), sebagaimana keseimbangan penyebutan nama Adam dan Isa yang masing-masing disebutkan 25 kali dalam kitab suci Quran. Uniknya lagi, nilai gematria كن (kun) 70 (7 + 0 = 7), sejajar dengan nilai numerik urutan kedua huruf tersebut, yakni 25 (2 + 5 = 7), sebagaimana nilai gabungan kedua nama Isa dan Adam, yakni 7 huruf (4 + 3 = 7).

Kedelapan, nama Adam dan nama Isa ternyata sama-sama disebutkan di urutan Surah (Surat) ke-19 dalam Quran; yakni Surat Maryam, nama Isa tercantum dalam QS. Maryam 19:34; dan nama Adam tercantum dalam QS. Maryam 19:58, dan di Surat Maryam tsb, mereka sama2 disebutkan urutan ke-19. Dan Surat Maryam sebagai urutan Surat ke-19 dalam Quran ternyata merupakan Surat yg menceritakan kisah kelahiran Isa, yang ternyata juga terdiri dari 19 ayat.

Kesembilan, jika kita mulai menghitung dari ayat ke-34 ( dimana nama Isa disebutkan), sampai ayat ke-58 (dimana nama Adam disebutkan dalam Surat yg sama), maka jumlahnya adalah 25 ayat. Dan ini sesuai penyebutan jumlah nama Adam dan nama Isa yang termaktub dalam kitab suci Quran.

Kesepuluh, jumlah ayat dari awal Surat Ali Imran (dimana kedua nama tsb disebutkan di ayat yg sama) sampai ke awal Surat Maryam (dimana kedua nama tsb juga disebutkan dalam surat yg sama) total ayatnya adalah 1957 ayat. Yang menakjubkan, jumlah ayat dari ayat ke-59 pada Surat Ali Imran ( pertama kali nama-nama mereka berdua secara bersama disebutkan) sampai ayat ke-58 pada Surat Maryam (dimana nama2 tsb disebut kedua kalinya), jumlah ayatnya ternyata juga 1957 ayat. Dan lebih menakjubkan lagi bahwa 1957 ayat tersebut ternyata juga merujuk pada jumlah ayat dimana nama Isa disebutkan pertama kalinya sampai ke-19 kalinya di ayat ke-34, pada Surat Maryam.

Kesebelas, dalam bhs Arab juga dikenal numerical value, yakni berapa nilai angka pada masing-masing huruf. Inilah yang disebut kode gematria. Angka 19 merupakan angka pengontrol dalam Quran, sebagaimana yang tertulis dalam QS. Maryam 19:31. Mari kita korelasikan jumlah ayat tsb dg angka 19; maka hasilnya adalah 1957 = 19 x 103. Dan jumlah 103 ternyata sama dengan perbedaan nilai angka nama Isa Al-Masih (149), dan nama Adam (46). Thus, 149 – 46 = 103.

Footnotes

  1. See Al-Qur’an al-Karim. Il Sacro Corano. e la traduzione in Lingua Italiana del senso dei suoi versetti (Lebanon: Jami’ Khuquq al-Thab’ Mahfudhah, 2007), pp. 440 – 441
  2. See P. Wahjo, O.F.M. dan P.J. Bouma, SVD. Sembahjang Misa: Hari Minggu dan Hari Raja (Djakarta: Obor, 1959), pp. 15-16

Bencana Besar Zaman Nabi NUH akn terulang lagi, Hanya Umat Mukmin yg mewarisi Bumi ke depan

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Terkait dengan banyaknya bencana2 dasyat yg tidak hanya terjadi di indonesia, tapi hampir di setiap sudut bumi (tapi orang indonesia hanya taunya kejadian di indonesia saja) secara bertubi-tubi, hal ini sebagai isyarat jika kejadian banjir besar Zaman Nuh (yang menyapu habis mayoritas manusia zaman itu dan hanya menyelamatkan orang2 tertentu yg beriman saja) akan terulang lagi di suatu hari nanti mungkin dalam bentuk yg lain, Banjir besar yg sifatnya global saat itu adalah sebagai ketentuan Allah untuk memisahkan antara kaum mukmin dengan kaum durjana dan munafik,,, dan Allah hanya menyelamatkan kaum Mukmin di zaman Nuh tersebut sebagai pewaris Bumi untuk selanjutnya,,, Dan sesuai dengan kalimat Allah dalam Quran (QS An-Nur 55 & QS.Al-Anbiya 105-106), Allah akan mewarisi bumi periode selanjutnya hanya kepada kaum yg beriman saja (Mukmin) dengan memisahkan kaum yg mukmin dengan yang kafir dan munafik yang akan dibinasakan oleh Allah,,, dan hal itu terekam dalam kitab suci tidak hanya Quran saja tetapi juga terdapat dalam kitab Yahudi yaitu Kitab Tehilim (Kitab Mazmur berbahasa Ibrani) Pasal 37 ayat 29:. כטצַדִּיקִ֥ים יִֽירְשׁוּ־אָ֑רֶץ וְיִשְׁכְּנ֖וּ לָעַ֣ד עָלֶֽיהָ: “Cadikim Yisreshu’eretz wiyeskhenu La’at aleiha, The righteous shall inherit the land and dwell forever in it” (Kaum yg beriman akan mewarisi bumi dan tinggal selamanya) dan Kitab Tri Vedha umat Hindu yang lebih dahulu muncul ribuan tahun sebelum Quran,,,

Dan setiap dari semua bencana dan kejadian besar zaman dahulu tersebut Allah selalu menghadirkan cinderamata berupa kenang2an atau barang bukti yang ditinggalkan oleh Allah untuk bisa diketemukan oleh manusia berkutnya, untuk dipelajari dan diambil hikmahnya serta untuk menjadikan pelajaran bagi umat manusia selanjutnya bahwa mereka telah mengingkari tanda2 kekuasaan Allah, karena Allah telah berjanji jika seluruh negeri tersebut beriman pada Quran sbg kitab Allah maka negeri tersebut akan diberkahi dalam segenap penjuru bumi (QS.Al-A’Raaf 96),,, namun sebaliknya jika penduduk negeri tersebut ingkar terhadap ayat2 Allah dalam Quran maka tunggulah azab dari Allah, dan itupun masih banyak manusia (kafir dan munafik) yg malah menantang agar Allah segera menurunkan azab tersebut seperti yang terjadi saat ini di indonesia, karena jika Allah menurunkan Azab bencana, tidak saja orang kafir dan munafik itu saja yg celaka tetapi juga mereka yg mukmin ikut terkena imbasnya.

Ustad DR. Menachem Ali, SS, M.MA adalah pakar Sejarah, Bahasa dan Budaya semitik dan Sanskrit dari Universitas Airlangga Surabaya, Beliau adalah mantan aktivis dan calon pendeta kristen KOS (Kenisah Orthodox Syiria) dan mantan kolega dari Abuna (Pendeta) Bambang Noorsena yg merupakan pendeta tertinggi KOS di indonesia, Nama sebelum Islam beliau adalah: Menachem Elijahu, sedangkan alasan beliau berpisah dgn Bambang Noorsena adalah karena dia sering melakukan kebohongan akademis demi mengikuti doktrin gereja yang jelas terbukti cacat sejarah dan cacat secara holy text serta sering melakukan Logical Fallacy (kekeliruan logika, membuat kekeliruan dengan sengaja pada suatu fakta sejarah atau logika, istilah akademisnya adalah Kebohongan Dialektika, Logical Fallacy merupakan suatu metode ilmu membalik nalar berdasarkan pada ilmu filsafat Platonis/ filsafat Yunani yg diajarkan di sekolah2 Theologi untuk menjadikan ajaran kristen sbg kebenaran, karena fakta jika ajaran kristen itu dibangun pd pondasi kebohongan yang sangat nyata untuk itu perlu ilmu membalikkan logika agar membuat ajaran Kristen menjadi ajaran yg benar2 dari Tuhan), dan semua risetnya justru mendukung kebenaran ajaran islam yang secara sengaja hendak dihilangkan keterkaitannya dalam akar ibrahim serta dgn sengaja pula memalsukan dokumen kuno agar sejarah kuno semitik mendukung doktrin gereja,,, Buku-buku hasil riset akademisnya terkait tentang dokumen kuno yahudi dan sanskrit telah diedarkan di berbagai negara di benua Amerika, Eropa dan Asia, penelitian dan risetnya banyak dilakukan di Israel, Marokko, Jordania & Azerbaijan,,,,
Karya2 Riset Akademis beliau:
1. “Qumran Manuscript & Prophets of Islam Among The Messiahs” (2019 Airlangga University Press, Prologue by Prof.DR.Thomas McElwain, Hebrew & Semitic Studies Professor at University of Stockholm & University of Turku, Finland)
2. “Aryo-Semitic Philology: the Semitization of Vedas & Sanskrit Elements in Hebrew and Abrahamic Texts” (Airlangga Press 2018, Prologue by Prof.Habib Zarbaliyev, Azerbaijan University of Language, Baku)
3. “Ishmael dalam Mushaf Masorah Ben Asher dan Naskah Khirbet Qumran/ Ishmael in Masoret Ben Asher Manuscript & Khirbet Qumran Texts” (Airlangga Press 2015)
4. “Discovering The Hebraic Roots of Islamic Messiah : A Study of Semitic Philology on The Hebrew Torah, The Jerusalem Talmud & The Midrash” (A.S.Noordeen-Canada 2009)

Gematria of Ishmael in the Torah & Quran (PART I)

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The phrase הרבה ארבה את זרעך (harbah arbeh et zar’ech/zar’echa), “I will greatly increase your offspring” appears twice in the Masoretic text: (i) Sefer Bereshit 16:10, it refers to the seed of Hagar, the wife of Abraham (ii) Sefer Bereshit 22:17, it refers to the seed of Abraham, the husband of Hagar. Similarly, the gematria of this phrase is equal, 1,118. This phrase consists of four Hebrew words: הרבה (harbah) 212; ארבה (arbeh) 208; את (et) 401 and זרעך (zar’ech/zar’echa) 297. Amazingly, the gematria of the promise ארבה (arbeh), “I will increase” in both verses is equal to that of הגר (Hagar), 208. Similarly, the phrase אב המון (av hamon), lit. “father of a multitude” which the phrase refers to Abraham, in fact, this appears twice in the Tanach (Sefer Bereshit 17:4-5), and the gematria of this phrase אב המון (av hamon) is also 208 (2 + 0 + 8 = 10), the same as that of הגר (Hagar), 208 (2 + 0 + 8 = 10), the same as that of ישמעאל (Yishmael), 451 (4 + 5 + 1 = 10).

Meanwhile, the promise of the LORD about Ishmael, it also appears twice in the Tanach: (i) the promise of God to Hagar, and there are two words to express the promise: הרבה (harbah) and פרא (pere) in the Sefer Bereshit 16:10-12, (ii) the promise of God to Abraham, and there are also two words to express the promise: הפריתי (hifreiti) and הרביתי (hirbeiti) in the Sefer Bereshit 17:20.

The Hebrew words הרבה (harbah) and הרביתי (hirbeiti) or רבו (rebu) have the same root, and the root of the verbs is רבה (rabah). Similarly, the Hebrew words פרא (pere) and הפריתי (hifreiti) or פרו (peru) have the same root, and the root of the words is פרה (parah). Based on the Sefer Bereshit 1:22 Rashi explains the word פרו (peru), lit. “be fruitful” as being of the same root as פרי (peri), “a fruit.” Thus, פרו (peru) means “bring forth fruit”, and the root of the verb פרו (peru) is פרה (parah) [1].

Interestingly, the Hebrew word רבה (rabah) is used to state “shall multiply” for man and all animals, but the Hebrew word פרה (parah) is only used to state “shall be fruitful” for man and the fish per se, not all animals, or even to the wilderness animals. Regarding the fish and man, the verse uses a double expression of increase, פרו ורבו (peru u-rebu), “be fruitful and multiply, whereas regarding the fowl only one expression, ירב, “it shall multiply”, is used. Regarding the birds, the Torah does not state “shall be fruitful and multiply, for that expression is only applicable to man and to fish whose sustenance is easily accessible and they are therefore free to be fruitful and multiply. But as for birds and also animals and beasts, by contrast, sustenance is not that easily accessible to them, and hence they are not as free to reproduce [2].  Ishmael is a man, not an animal, so that why the text uses the root of the word פרא (pere), derived from the verb פרה (parah). Obviously, the Hebrew linguists know that the verb פרה (parah) is only applied to a man, not to the desert animals. Rabbi Yaakov Tzevi Mecklenburg also confirms that both terms פרא (pere) and יפריא (yafriya) are derived from the same root. Therefore Hagar really knew this as a good prediction of God in the future. It indicates that the phrase פרא אדם (pere adam) in the Sefer Bereshit 16:12 is really to mean as a positive atribute, not as a negative one. It is a good news, not as a bad news for Hagar; because Ishmael will be a fruitful man (fertile of man), not as the wild-ass of man.

Amazingly, the phrase ויקראת שמו (ve yeqarat shemo), lit. “and you shall call his name” appears twice in the Tanach: (i) ויקראת שמו ישמעאל (ve yeqarat shemo Yishma’el), “and you shall call his name Ishmael” (Genesis 16:11); (ii) ויקראת שמו עמנואל (ve yeqarat shemo ‘Immanu’el), “and you shall call his name Immanuel” (Isaiah 7:14). This similarity of expression indicates that God elected both to reveal Himself through the heavenly names; and this teaches us that both are the heavenly names from God Himself, and both are God’s salvation in the light of heaven. Obviously, Ishmael and Immanuel are great men, and only for Ishmael and Immanuel, the phrase appears twice in the Tanach.

Rabbi Yaakov Tzevi Meclenburg said [3]:

“the Hebrew phrase פרא אדם (pere adam), most commentators view this as an unpleasant prediction for Hagar, understanding it as a prediction that Ishmael would be violent and corrupt. I believe they are wrong! How could the angel foretell this part of the future to Hagar? We do not find these kinds of predictions anywhere! Moreover, how would this inspire her to return to the home of Abram? The angel meant to tell her something to make her change her mind about returning ….. We have a similar meaning of that word in Hosea 13:15, בין אחים יפריא, “he will flourish between reeds” etc. The word describes “bearing fruit.” I have found a similar explanation in the Zohar page 192 on Parshat Balak. In other words, the angel informed Hagar that her son would be fruitful and would multiply just as the LORD foretold Abraham in Sefer Bereshit 17:20, “I have blessed him and I have made him fruitful, and I will increase him very much and make him into a great nation. All of this include in the term פרא אדם (pere adam).

Rebecca Abrahamson already wrote an article on “More on Ishmael-Isaac.” She says that the Jewish male is circumcised on the eighth day of life, and that the Muslim boy at thirteen years old. This is in parallel to the different roles of Isaac and Ishmael – Isaac is a tent dweller, sheltered, “tamim” in Hebrew, meaning “innocent”, “unaware of worldly affairs.” Isaac never knew what it meant to be out in the world, then to undergo a change. The Muslim is expected to proselytize, to bring the word of God to the whole world, to be global, “his hand on everything” – in Hebrew phrase יד בכל (yado be chol), see Sefer Bereshit (Genesis) 16:12. So it makes sense that the Muslim has a sense of being uncircumcised, then making a change to a higher ground, for that is what he needs to bring to the world, a knowledge of how to uplift it. The role of the children of Israel is to dwell in tents, sheltered, jealously preserving the integrity of Torah. A bit snobby, perhaps. If Isaac and Ishmael work in harmony, Isaac would not have to try to be mighty, he would be able to concentrate on Torah learning. Ishmael would draw from that learning and bring it into the world, in a global fashion. There will be more authentic Torah learning, and the authentic spreading of the word of God. When Isaac and Ishmael work in true harmony.

Amazingly, the Samaritan text of the Torah, Sefer Bereshit 16:12 also confirms the phrase פרה אדם (pore adam), lit. “fruitful man”, and the term פרה at the verse is really derived from the verb פרה (parah). Sefer Bereshit 16:12

והוא יהיה פרה אדם ידו בכל ויד כל בו ועל פני כל אחיו ישכן

“Ve hu yihyeh pore adam yado be kol ve yad kol bo ve ‘al phenai kol achaiv yishkon” [4] .

“He will be fertile of man. His hand will be with everyone. And everyone’s hand will be with him. And he will live among all his brothers” [5]. 

Ishmael will be פרה אדם (pere adam), lit. “a fruitful man” and יד בכל (yado be chol), lit. “his hand on everything.” And the gematria of his name is 451. Gematria is numerical value in Hebrew Torah. Every Hebrew letter has a numerical equivalent called it גימטריא (gematria). Interestingly, the gematria of the Hebrew name ישמעאל (Yishmael) is in fact 451; it is equal to that of both Hebrew names אברם (Abram), 243 dan הגר (Hagar) 208. Obviously, the gematria of ישמעאל (Yishmael) is 451, the same as that of אברם והגר (Abram ve Hagar), 451. Abraham is the father of Ishmael, Hagar is the mother of Ishmael. Hagar bore Ishmael for Abraham.

Moreover, the gematria of ישמעאל (Yishmael) has a numerical equivalent with the gematria of הגר (Hagar). The gematria of ישמעאל (Yishmael) is 451, and the gematria of הגר (Hagar) is 208. What does it mean in the light of numerical value? The numerical value of Yishmael is 451 (4 + 5 + 1 = 10); it is the same as that of the numerical value of Hagar, 208 ( 2 + 0 + 8 = 10). Interestingly, the numerical value of אברם (Abram) is 243 (2 + 4 + 3 = 9). What does it mean as the promise of God in the future? The numerical value of Abram (9), Hagar (10) and Yishmael (10) is totally 29, and this teaches us about the gematria of their offspring, במאד מאד (be-meod meod), 92, it is the same as that of the gematria of מחמד (Muhammad), 92. So, the numerical value of Abram, Hagar and Yishmael is totally 29, and this can be rearranged to the gematria of their offspring, 92. Also, the word בהבראם (behibar’am), lit. “when they were created” in the Sefer Bereshit 2:4 has the same episteme. The letters of this word בהבראם can be rearranged to spell באברהם (be Abraham), “with Abraham”, for it was in Abraham’s merit that the heavens and the earth were created (Bereshit Rabbah 12:9) [6]. 

However, the phrase הרבה ארבה את זרעך (harbah arbeh et zar’ech/zar’echa), “I will greatly increase your offspring” appears twice in the Tanach: (i) Sefer Bereshit 16:10, it refers to the seed of Hagar, the wife of Abraham (ii) Sefer Bereshit 22:17, it refers to the seed of Abraham, the husband of Hagar. The gematria of twice this phrase is equal, 1,118 (1 + 1 + 1 + 8 = 11). This phrase can be considered equivalent to the gematria of the phrase במאד מאד (be-meod meod), lit. “most exceedingly”, 92 (9 + 2 = 11), the same as that of the gematria of מחמד (Muhammad), “most preciously”, 92 (9 + 2 = 11). The phrase במאד מאד (be-meod meod), lit. “most exceedingly” also appears twice in the Sefer Bereshit (Bereshit 17:6; Bereshit 17:20). Interestingly, the numerical value of the gematria of Abram is 243 (2 + 4 + 3 = 9), the numerical value of the gematria of Hagar is 802 (8 + 0 + 2 = 10) and the numerical value of the gematria of Ishmael is 451 (4 + 5 + 1 = 10). Thus, the numerical value of the three names totally is 29 (2 + 9 = 11).

Meanwhile, the Hebrew name הגר (Hagar), the wife of Abraham appears 12 times in the Torah; and Ishmael bore 12 sons, see Sefer Bereshit 25:13-16. Amazingly, the Arabic name Isma’il also appears 12 times in the Quran. It means that the Quran also confirms the gematria of Ishmael. Indeed, the Torah has a link with the Quran. It is really amazing

 

  Hagar in the Torah Ishmael in the Quran
1  Sefer Bereshit 16: 1  Al-Baqarah 2: 125
2  Sefer Bereshit 16: 3  Al-Baqarah 2: 127
3  Sefer Bereshit 16: 4  Al-Baqarah 2: 133
4  Sefer Bereshit 16: 8  Al-Baqarah 2: 136
5  Sefer Bereshit 16: 15a  Al-Baqarah 2: 140
6  Sefer Bereshit 16: 15b  Ali Imran 3: 84
7  Sefer Bereshit 16: 16  An-Nisa’ 4: 163
8  Sefer Bereshit 21: 9  Al-An’am 6: 86
9  Sefer Bereshit 21: 14  Ibrahim 14: 39
10  Sefer Bereshit 21: 17a  Maryam 19: 54
11  Sefer Bereshit 21: 17b  Al-Anbiya’ 21: 85
12  Sefer Bereshit 25: 12  Shaad 38: 48

CONCLUSION

The gematria of the Hebrew name ישמעאל (Yishmael) is 451; it is equal to that of both Hebrew names אברם (Abram), 243 dan הגר (Hagar) 208. Thus, the gematria of ישמעאל (Yishmael) is 451, the same as that of אברם והגר (Abram ve Hagar), 451. Abraham is the father of Ishmael, Hagar is the mother of Ishmael. Hagar bore Ishmael for Abraham. Meanwhile, the gematria of the Hebrew name הגר (Hagar) is 208, the same as that of the title of Abram as אב המון (av hamon), 208; the phrase literally means “a father of a multitude” see Sefer Bereshit 17:4-5. Amazingly, the Arabic name اسمعيل (Isma’il) appears 12 times in the Holy Quran. It means that the Quran also confirms the gematria of Ishmael in the Torah. In the Sefer Bereshit (Genesis) 17:20, LORD said to Abraham:

ולישמעאל שמעתיך הנה אתו במאד מאד שנים עשר נשיאם יולד ונתתיו לגוי גדול:

u-le Yishma’el shema’ticha hinneh berachti oto ve hifreiti oto ve hirbeiti oto be-meod meod sheneim ‘ashar nesi’im yolid le goy gadol.

“But regarding Ishmael I have heard you, I have blessed him, made him fruitful and will increase him most exceedingly; he will beget twelve princes and I will make him into a great nation.”

Interestingly, based on the verse, three keywords textually appear in one sentence: ישמעאל (Yishmael), במאד מאד (be-meod meod), and שנים עשר (sheneim ‘ashar), and the readers have to understand it most attentively. The gematria of ישמעאל (Yishmael) is 451, and the gematria of במאד מאד (be-meod meod) is 92. Thus, the gematria of ישמעאל (451), lit. “Yishmael” and the gematria of במאד מאד (92), lit. “most exceedingly” totally is 543 (5 + 4 + 3 = 12), the same as that of the term שנים עשר (sheneim ‘ashar), lit. “twelve.” Also, the gematria of ישמעאל (Yishmael) is 451, and the gematria of מחמד (Muhammad), lit. “most preciously” is 92, thus both names have a value 543 (5 + 4 + 3 = 12), the same of that of the term שנים עשר (sheneim ‘ashar), lit. “twelve.” The first, the name of ישמעאל (Yishmael) directly refers to the phrase במאד מאד (be-meod meod), lit. “most exceedingly” which has a relation to the phrase שנים עשר (sheneim ‘ashar), lit. “the twelve.” The second, the name of ישמעאל (Yishmael) indirectly refers to the name מחמד (Muhammad), lit. “most preciously” which has a relation to the phrase שנים עשר (sheneim ‘ashar), lit. “the twelve.” Furthermore, based on the Sefer Bereshit 17:20, the gematria of the phrase במאד מאד (be-meod meod), lit. “most exceedingly” is 92, the same as that of the next phrase לגוי גדול (le goy gadol), 92; and this phrase literally means “to be a great nation.” Amazingly, both phrases directly refer to the same, the offspring of ישמעאל (Yishmael). The gematria of ישמעאל – במאד מאד (Yishmael – be meod meod), is 543, it is equal to that of ישמעאל – לגוי גדול (Yishmael – le goy gadol); and both phrases have a relation to the phrase שנים עשר נשיאם (sheneim ‘ashar nesi’im), lit. “the twelve princes.” Indeed, the Torah has a link with the Quran in the light of gematria about Ishmael, because he is the righteous man. Sefer Bereshit 25:17

ואלה שני היי ישמעאל מאת שנה ושלשים שנה ושבע שנים ויגוע וימת ויאסף אל עמיו :

Ve elleh shenei chayye Yishma’el meat shanah u-sheloshim shanah ve sheva’ shanim vay-yigva’ vay-yamat vay-yeasef el ‘ammaiv (Sefer Bereshit 25:17).

“These were the years of Ishmael’s life: a hundred years and thirty years and seven years, and he expired and he died, and was brought in to his people.”

Based on the text, Rashi in “Parashas Chayei Sarah, Sefer Bereshit 24:17 he explains that the Hebrew phrase: vay-yigva’ (ויגוע), is to refer to Ishmael as the righteous, ישמעאל הצדיק (Yishma’el ha-Tzadiq), lit. “Ishmael the Righteous”, because Ishmael himself is one of the righteous men, Tzadiqim (צדיקים). Rashi said: ויגוע (vay-yigva’) lit. “and he expired” – lo ne’emrah gevi’ah elle be-tzadiqim (לא נאמרה גויעה אלא בצדיקים), lit. “expiring is not stated in Scripture except regarding the righteous [7]. 

The Talmud Bavli also explains: “Three things were created on the basis of the name of the Holy One, צדיקים (tzadiqim), lit. “the Righteous”, המשיח (ha-Moshiach), lit. “the Messiah”, וירושלים (ve Yerushalayim), lit. “and Jerusalem (Talmud Bavli, masechet Baba Bathra 75b). ישמעאל (Yishmael) is the righteous, as well as the Messiah, both were created on the basis of the name of the LORD. And the name of Ishmael was called by his name before he was created.

ששה נקראו בשמותן עד שלא נולדו. ואלו הן יצחק, וישמעאל, ומשה רבנו, ושלמה, ויאשיהו, ושמו של משיח

Shishshah niqreu bi-shemotan ‘ad shello noladu, ve ellu hen, Yitzhaq, ve Yishma’el, u-Moshe Rabbenu, u-Shlomoh, ve Yoshiyyahu, u-shemo shel ha-Moshiach

Six peoples were called by their names before they were begotten, and they are Isaac, Ishmael, Moses, Solomon, Josiah, and the name of King Messiah [8].

 

 

Footnotes:

  1. See Sampson A. Isseroff. An Introduction to Rashi’s Grammatical explanations in the Book of Genesis (USA: the Torah Education Dep’t of the World Zionist Organization, 1985), p.6
  2. See Rabbi Nosson Scherman. Ba’al ha-Turim Chumash. Bereshit. (New York: Mesorah Publications, Ltd., 2013), pp. 21-22.
  3. See Rabbi Yaakov Tzevi Meclenburg. ha-Ketav ve ha-Kabbalah. Torah Commentary (USA – Jerusalem: Lamba Publisher, 2001), pp. 217-218.
  4. See Mark Shoulson. Torah Girsah Yehudit ve Girsah Shomronit behashuvah. The Torah: Jewish and Samaritan Versions Compared (New Jersey, USA: Evercype, 2008), p. 37
  5. See Benyamin Tsedaka. The Israelite Samaritan Version of the Torah. First English Translation Compared with the Samaretic Version (Grand Rapids, Michigan-Cambridge: William B. Eerdmans Publishing Company, 2013), p.34
  6. See Rabbi Nosson Scherman. Baal ha-Turim Chumash (Brooklyn, New York: Masorah Publications, Ltd., 2013), p. 29
  7. See Rabbi Yisrael Isser Zvi Herczeg. Phirush Rashi. Bereishis/Genesis. The Torah with Rashi’s Commentary, Translated, Annotated and Ellucidated (Brooklyn, New York: Mesorah Publications, Ltd., 1999), p.269.
  8. See Rav Eliezer. Pirke de Rav Eliezer ‘im be-Ur hab-Bayit hag-Gadol (Yerushalayim: Eshkol, 1965), p. 108

Torah's Hidden Message: Muhammad ﷺ and Jesus (ع) in the Light of Gematria (Part III)

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Where do we find the Torah’s hidden messages? Arba’ah Turim is the basis of the Sulchan Aruch; but Ba’al ha-Turim is the basis of the hidden messages of Torah. Ba’al ha-Turim found them in gematria (number patterns), acrostics, formations of letters, and Scriptural word patterns.

The gematria is the famous Rabbinic interpretative technique which it depends on the numerical value of Hebrew letters. Therefore, Gematria is a computation of the numeric value of letters, secret alphabets, or substitution of letters for other letters. Sefer Bereshit (Genesis) 12:6 also represents a computation of the numeric value of letters which so-called the gematria, especially on the use of the Hebrew term אז (az) literally meaning “at that time. ”

ויעבר אברם בארץ עד מקום שכם עד אלון מורה והכנעני אז בארץ

Vay-ya’avor Avram ba aretz ‘ad meqom Shechem ‘ad elon Moreh ve ha-Kana’ani az ba aretz (Sefer Bereshit 12:6).

“Abraham passed into the land as far as the site of Shechem until the plain of Moreh, the Canaanites were then in the land.”

Midrash ha-Gadol notes that the gematria (numerical value) of the Hebrew term אז (az) literally means “at that time” it equals 8, the intimation being that the Canaanites would be in the land until Abraham’s eighth generation when the land would be conquered by his descendants, Abraham – Isaac – Jacob – Levi – Kehath – Amram – and Moses equal 7 generations. Joshua, the eighth generation would conquer the land [1].

After that, G-d also said to Abraham in the Sefer Bereshit (Genesis 17:5-6).

ולא יקרא עוד את שמך אברם והיה שמך אברהם כי אב המון גוים נתתיך. והפרתי אתך במאד מאד ונתתיך לגוים ומלכים ממך יצאו.

Ve lo yiqqare ‘od et shimcha Avram ve hayah shimcha Avraham ki av hamon goyim netatticha. Ve hifreti ot’cha be-meod meod u-netatticha le goyim u-melachim mim-mecha yetzeu.

“You shall no longer be called by your name Abram, but your name shall be Abraham, for I have made you the father of a multitude of nations. I will make you most exceedingly fruitful, and make nations of you and kings shall descend from you.”

There are 2 key-phrases in the Sefer Bereshit 17:5-6, God said to Abraham about a heavenly covenant.

  1. The phrase אב המון (av hamon) literally means “father of a multitude” and the gematria of this phrase is 208, the same as that of יצחק (Yitzhaq), lit. name of Isaac [2].  Interestingly, there is a phrase ותהר רבקה אשתו (ve tahar Rivkah ishto), lit. “and his wife, Rebecca conceived” in the Sefer Bereshit 25:21. The gematria of אשתו (ishto), “his wife” is really refering to the wife of Isaac, and the Hebrew word אשתו (ishto) is also equal to that of קש ואש (qesh ve esh), lit. “straw and fire”, 707. Both Hebrew terms refer to Esau and Jacob about whom it is written: והיה בית יעקב אש (ve hayah beyt Ya’akov esh) lit. “and the house of Jacob shall be a fire”, ובית עשו לקש (u-beyt Esau le qesh) lit. “and the house of Esau for straw” (Obadiah 1:18). Obviously, the gematria of this word אשתו (ishto) is 707, the same as that of קש ואש (qesh ve esh), 707 [3].
  2. The phrase במאד מאד (be-meod meod) literally means “most exceedingly fruitful”, and the gematria of this phrase is 92, the same as that of מחמד (Mahammad), lit. name of the prophet Muhammad SAW. The numeric value of both במאד מאד and מחמד is equal, 92. Compare the phrase במאד מאד (be-meod meod), “most exceedingly” in the Sefer Bereshit 17:20 with the phrase הבה נתחכמה (habah nitchakkemah), “come, let us outsmart”, in Sefer Shemot 1:10. The gematria of במאד מאד (be-meod meod), “most exceedingly” is 92, the same as that of מחמד (Muhammad), “most preciously”, 92. That is to say that Ishmael will beget Muhammad, the offspring from among the twelve princes, שנים עשר נשיאם (sheneim ‘ashar nesi’im), lit. “the twelve princes.” Also, the gematria of הבה (habah), “come” is 12. That is to say, Pharaoh said: “Let us outsmart the twelve (tribes)” [4].

Obviously, the gematria of the phrase במאד מאד (be-meod meod), “most exceedingly” is 92. It is equivalent to that of the name מחמד (Muhammad), 92. The phrase is really referring to a name, the offspring of Ishmael. It is possible in the episteme of Hebraic gematria. The phrase כי מן הבאר ההוא (ki ha-be’er hahiv), lit. “for from that well” in the Sefer Bereshit 29:2 has the same code, it also really referring to a name, the offspring of Jacob. The gematria of the phrase (345) is equal to that of משה (Moshe), lit. “Moses (the prophet)” [5].  It teaches us that Moses is a spiritual well of God for Israelites. Similarly, the phrase גוי וקהל גוים יהיה ממך (goy u-qehal goyim yihyeh mim-mecha), “a nation and congregation of nations shall descend from you” (Sefer Bereshit 35:11) is also referring to both names, the offspring of Jacob. The gematria of the phrase (349) is equivalent to that of both names ירבעם ויהוא (Yerobeam ve Yehu), lit. “Jerobeam and Jehu”,  is 349 [6].

This verse consistently presents itself as fulfilling a propecy and a promise made by God in the Sefer Bereshit, in the Torah. It also proves that the genealogy of the prophet Muhammad ﷺ through his grandmother, Salma binti Amr, the daughter of Exilarch, the Resh Geluta, the house of King David. Obviously, the prophet is really the son of Isaac through the prophet’s grandmother, Salma binti Amr, the wife of Hashim bin Abd Manaf. Al-Mutthalib bin Abd Manaf himself had children from a Jewish woman of the people of Khaybar – wulida min Ahl Khaybar (Ibn Habib’s kitab al-Munammaq). He married this woman, namely Asma’ binti Abdullah. Hashim married Salma binti Amr an-Najjar clans, the noble woman, and this marriage became by far his most important one since Salma gave birth to Abd al-Mutthalib, the grandfather of the prophet, see Michael Lecker. A Note on Early Marriage Links between Quraishis and Jewish Women. Jerusalem Studies in Arabic and Islam [7].

Not only the prophet Muhammad ﷺ as the son of Isaac through his grandmother; Jesus is also the son of Isaac because the genealogy of Jesus through his mother, Mary. Muhammad ﷺ and Jesus are similar, but not exatcly the same. The phrase אב המון (av hamon), “father of a multitude” represents to Abraham, see Sefer Bereshit 17:4 “You shall be a father of a multitude of nations.” The gematria of the phrase is 208, the same as that of the name of יצחק, Isaac; so also the phrase of במאד מאד (be-meod meod), “most exceedingly fruitful” represents to Abraham, see Sefer Bereshit 17:6 “I will make you most exceedingly fruitful.” The gematria of the phrase is 92, the same as that of the name of Muhammad ﷺ; not to Jesus (Yeshu). The gematria of ישו (Yeshu) is 316. Therefore the gematria of the promise במאד מאד (be-meod meod) lit. “exceedingly fruitful” is not equal to that of ישו (Yeshu).

Obviously, according to the Jewish Law (Halacha), Muhammad ﷺ and Jesus are Jews through a grandmother or a mother. Similar but not exactly the same. Muhammad ﷺ is a legitimate child, but Jesus is an illegitimate child. RAMBAM in his Iggeret ha-Teyman wrote:

ותחלת מי שמצא זה הדעד היה ישו הנוצרי שחוק עצמות. והוא מישראל, ואף על פי שהיה אביו גוי ואמו ישראלית, העיקר בידינו גוי ועבד הבא על בת ישראל הולד כשר. וזה נקרא אצלנו ממזר להפליג בחרפתו.

u-techillat mi shemmatza za hadda’at – hayah Yeshu han-Notzri shechuq ‘etzmot. Ve hu mi Yisrael, ve af ‘al phi shehayah aviv goy ve immo Yisraelit – ha’aqqar be yadenu goy ra’eved habba ‘al bet Yisrael havvelad kosher, ve za niqra tezlanu mamzer le haflig be cherphato.

“The first one who devised this plan was Yeshu of Nazareth may his bones be crushed. He was a Jew because his mother was Jewish, although his father was a gentile. Our Law states that a child born of a Jewish woman and a gentile, or of a Jewess and a slave is a kosher Jew (Yebamot 45a). We only call Jesus a mamzer – illegitimate child in a manner of speaking” [8].

David H. Stern, from a movement of Messianic Judaism also confirms that the Jewish and non-Jewish descent are invariably traced through the mother, not the father. The child of a Jewish mother and a Gentile father is Jewish; the child of a Gentile mother and a Jewish father is a Gentile [9].  Also, Pinchas Lapide said: “the “Toledoth Yeshu” neither denies the historicity of Jesus, nor conceals his his miracles and cures, nor questions his Jewishness – for rabbinical Law states that every son of a Jewish mother is a Jew” [10].

Meanwhile, in other verse, the Sefer Bereshit (Genesis) 17:20 there is a key-verse as follows:

ולישמעאל שמעתיך הנה ברחתי אתו והרביתי אתו במאד מאד שנים עשר נשיאם יוליד ונתתיו לגי גדול.

Ve le Yishmael shema’ticha hinneh berachti oto ve hifreiti oto ve hirbeiti oto be-meod meod sheneim ashar Nesi’im yolid u-netattiv le goy gadol.

“But regarding Ishmael I have heard you, I have blessed him, made him fruitful and will increase him most exceedingly; he will beget 12 princes and I will make him into a great nation.”

This verse also proves that HASHEM also made a heavenly covenant to Abraham through the use of Hebrew term במאד מאד (be-meod meod), literally means “most exceedingly fruitful” with reference to the descendant of Ishmael himself. Similarly, the gematria of the promise במאד מאד (be-meod meod) which is to refer to the Ishmaelite one of the verse is equal to that of מהמד (Muhammad). And the numeric value of both terms is equal, 92. The verses indicate that the prophet Muhammad ﷺ is also the son of Ishmael through his great grandfathers. Interestingly, the gematria of the Hebrew name ישמעאל (Yishmael) is 451; it is equal to that of both Hebrew names אברם (Abram), 243 dan הגר (Hagar) 208. Obviously, the gematria of ישמעאל (Yishmael) is 451, the same as that of אברם והגר (Abram ve Hagar), 451.

Meanwhile, there is also the use of gematria in the Gospel of Matthew. St. Matthew begins with the genealogy of Jesus in order to show that he meets the requirements set by the TaNaKH (Torah Nevi’im ve Khetuvim) for who Jesus must be a descendant of David through the Jewish interpretative technique which depended on the numerical value of Hebrew letters, דוד (David). The name David, the 14th name in the list consists of 3 Hebrew consonants, דוד (Dalet-Vav-Dalet), the numerical value of which are respectively 4, 6, and 4; giving a total of 14, and 14 is thus the symbolic number of דוד (David). For a reader of Matthew’s Greek gospel to recognize any such numerical symbolism would have to depend on quite a sophisticated awareness of Hebrew numeroloy. There is certainly evidence for gematria in Jewish and early Christian writings, sometimes involving Hebrew letters, sometimes Greek, but usually it is signaled by an explicit link drawn between the letters and their numerical value. St. Matthew has made no such explicit connection, and it can be at best a matter of conjecture whether he intended or would have recognized it [11].

St. Matthew makes a list of Jesus’ genealogy with many omitted Biblical names (Matthew 1:1-17). St. Matthew marginalizes many names to prove the link with the gematria of the name דוד (David) which it is 14. For him, all the generations from Abraham to David are 14 generations; and from David untill the carrying away into Babylon are 14 generations; and from the carrying away into Babylon unto Jesus are 14 generations, but this is really a broken gematria. Also, the gematria of דוד (David), 14 is not equal to that of ישו (Yeshu), 316.

Footnotes:

  1. See Rabbi Meir Zlotowitz. Sefer Bereshit: A New Translation with A Commentary Anthologized from Talmudic, Midrashic and Rabbinic Sources (New York: Mesorah Publications, ltd., 2009), p. 438.
  2. See Rabbi Nosson Scherman. Ba’al ha-Turim Chumash (New York: Mesorah Pulications, Ltd., 2013), p. 128.
  3. See Rabbi Nosson Scherman. Ba’al ha-Turim Chumash (New York: Masorah Publications, Ltd., 2013), p. 209.
  4. See Rabbi Nosson Scherman. Ba’al ha-Turim Chumash. Sefer Shemos (Brooklyn, New York: Mesorah Publications, Ltd., 2010), p. 517.
  5. See Rabbi Nosson Scherman. Ba’al ha-Turim Chumash (Broklyn, New York: Mesorah Publications, 2013), p. 261.
  6. see Rabbi Nosson Scherman. Ba’al ha-Turim Chumash. Bereshit (Brooklyn, New York: Mesorah Publications, Ltd., 2013), p. 321.
  7. JSAI 10 (Jerusalem: the Hebrew University of Jerusalem, 1987), pp. 24-29
  8. See Abraham S. Halkin. Moses Maimonides’ Epistle to Yemen: the Arabic Original and the Three Hebrew Versions. Edited from Manuscripts with Introduction and Notes (New York: American Academy for Jewish Research, 1952), p. 13.
  9. See David H. Stern. Jewish New Testament Commentary. A Companion Volume to the Jewish New Testament (Clarksville, Maryland: Jewish New Testament Publications, 1992), p. 281.
  10. See Pinchas Lapide. Israelis, Jews and Jesus (Garden City, New York: Doubleday & Company, Inc., 1979), p. 76
  11. See R.T. France. The Gospel of Matthew. The New International Commentary on the New Testament (Cambridge, UK: William B. Eerdmans Publishing Company, 2007), p. 31

Do Jews Believe Mohammad Was a Prophet and is the Quran Anti-Semitic? Rabbi Tovia Singer Responds

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Shalom ‘aleychem
Assalamu ‘alaykum

Saudara kita kaum Yahudi sangat respek dengan apa yang dikatakan dalam Quran dibanding apa yang dikatakan dalam Perjanjian Baru. Mengapa demikian? Alasan yang mendasar karena faktanya Quran memang mengkritik sikap/tindakan sebagian (bukan keseluruhan) kaum Yahudi yang sangat tidak menghormati Torah, yakni mereka melanggar kesucian hari Sabat. Kritik Quran itu dianggap benar agar kaum Yahudi berpegang teguh dengan Torah. Namun, sebaliknya Paulus justru menyatakan kepada kaum Yahudi bahwa Torah sudah tidak berguna sama sekali. Ini sesuatu yang bertolak belakang. Simaklah penjelasan berikut ini.

Torah’s Hidden Message: Muhammad ﷺ and Jesus (ع) in the Light of Gematria (Part II)

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The phrase הרבה ארבה את זרעך (harbah arbeh et zar’ech/zar’echa), “I will greatly increase your offspring” appears twice in the Masoretic text: (i) Sefer Bereshit 16:10, it refers to the seed of Hagar, the wife of Abraham (ii) Sefer Bereshit 22:17, it refers to the seed of Abraham, the husband of Hagar.

Similarly, the gematria of this phrase is equal, 1.118. This phrase consists of four Hebrew words: הרבה (harbah) 212; ארבה (arbeh) 208; את (et) 401 and זרעך (zar’ech/zar’echa) 297. Amazingly, the gematria of the promise ארבה (arbeh), “I will increase” in both verses is equal to that of הגר (Hagar), 208. Similarly, the phrase אב המון (av hamon), lit. “father of a multitude” which the phrase refers to Abraham, in fact, this appears twice in the Tanach (Sefer Bereshit 17:4-5), and the gematria of this phrase אב המון (av hamon) is also 208, the same as that of הגר (Hagar), 208.

Meanwhile, the promise of the LORD about Ishmael, it also appears twice in the Tanach: (i) the promise of God to Hagar, and there are two words to express the promise: הרבה (harbah) and פרא (pere) in the Sefer Bereshit 16:10-12, (ii) the promise of God to Abraham, and there are also two words to express the promise: הפריתי (hifreiti) and הרביתי (hirbeiti) in the Sefer Bereshit 17:20.

The Hebrew words הרבה (harbah) and הרביתי (hirbeiti) or רבו (rebu) have the same root, and the root of the verbs is רבה (rabah). Similarly, the Hebrew words פרא (pere) and הפריתי (hifreiti) or פרו (peru) have the same root, and the root of the words is פרה (parah). Based on the Sefer Bereshit 1:22 Rashi explains the word פרו (peru), lit. “be fruitful” as being of the same root as פרי (peri), “a fruit.” Thus, פרו (peru) means “bring forth fruit”, and the root of the verb פרו (peru) is פרה (parah) [1].

Interestingly, the Hebrew word רבה (rabah) is used to state “shall multiply” for man and all animals, but the Hebrew word פרה (parah) is only used to state “shall be fruitful” for man and the fish per se, not all animals, or even to the wilderness animals. Regarding the fish and man, the verse uses a double expression of increase, פרו ורבו (peru u-rebu), “be fruitful and multiply, whereas regarding the fowl only one expression, ירב, “it shall multiply”, is used. Regarding the birds, the Torah does not state “shall be fruitful and multiply, for that expression is only applicable to man and to fish whose sustenance is easily accessible and they are therefore free to be fruitful and multiply. But as for birds and also animals and beasts, by contrast, sustenance is not that easily accessible to them, and hence they are not as free to reproduce [2].

Ishmael is a man, not an animal, so that why the text uses the root of the word פרא (pere), derived from the verb פרה (parah). Obviously, the Hebrew linguists know that the verb פרה (parah) is only applied to a man, not to the desert animals. Rabbi Yaakov Tzevi Mecklenburg also confirms that both terms פרא (pere) and יפריא (yafriya) are derived from the same root. Therefore Hagar really knew this as a good prediction of God in the future. It indicates that the phrase פרא אדם (pere adam) in the Sefer Bereshit 16:12 is really to mean as a positive atribute, not as a negative one. It is a good news, not as a bad news for Hagar; because Ishmael will be a fruitful man (fertile of man), not as the wild-ass of man.

Amazingly, the phrase ויקראת שמו (ve yeqarat shemo), lit. “and you shall call his name” appears twice in the Tanach: (i) ויקראת שמו ישמעאל (ve yeqarat shemo Yishma’el), “and you shall call his name Ishmael” (Genesis 16:11); (ii) ויקראת שמו עמנואל (ve yeqarat shemo ‘Immanu’el), “and you shall call his name Immanuel” (Isaiah 7:14). This teaches us that both are the heavenly names from God, and both are God’s salvation in the light of heaven. Obviously, Ishmael and Immanuel are good men, and only for Ishmael and Immanuel, the phrase appears twice in the Tanach.

Rabbi Yaakov Tzevi Meclenburg said:

“the Hebrew phrase פרא אדם (pere adam), most commentators view this as an unpleasant prediction for Hagar, understanding it as a prediction that Ishmael would be violent and corrupt. I believe they are wrong! How could the angel foretell this part of the future to Hagar? We do not find these kinds of predictions anywhere! Moreover, how would this inspire her to return to the home of Abram? The angel meant to tell her something to make her change her mind about returning ….. We have a similar meaning of that word in Hosea 13:15, בין אחים יפריא, “he will flourish between reeds” etc. The word describes “bearing fruit.” I have found a similar explanation in the Zohar page 192 on Parshat Balak. In other words, the angel informed Hagar that her son would be fruitful and would multiply just as the LORD foretold Abraham in Sefer Bereshit 17:20, “I have blessed him and I have made him fruitful, and I will increase him very much and make him into a great nation. All of this include in the term פרא אדם (pere adam)”[3]

Amazingly, the Samaritan text of the Torah, Sefer Bereshit 16:12 also confirms the phrase פרה אדם (para adam), lit. “fruitful man”, and the term פרה at the verse is really derived from the verb פרה (parah). Sefer Bereshit 16:12

והוא יהיה פרה אדם ידו בכל ויד כל בו ועל פני כל אחיו ישכן

“Ve hu yihyeh parah adam yado be kol ve yad kol bo ve ‘al phenai kol achaiv yishkon“[4]

“He will be fertile of man. His hand will be with everyone. And everyone’s hand will be with him. And he will live among all his brothers” [5]

Ishmael will be פרה אדם (para adam), lit. “a fruitful man.” And the gematria of his name is 451. Gematria is numerical value in Hebrew Torah. Every Hebrew letter has a numerical equivalent called it גימטריא (gematria). Interestingly, the gematria of the Hebrew name ישמעאל (Yishmael) is in fact 451; it is equal to that of both Hebrew names אברם (Abram), 243 dan הגר (Hagar) 208. Obviously, the gematria of ישמעאל (Yishmael) is 451, the same as that of אברם והגר (Abram ve Hagar), 451. Abraham is the father of Ishmael, Hagar is the mother of Ishmael. Hagar bore Ishmael for Abraham.

Moreover, the gematria of ישמעאל (Yishmael) has a numerical equivalent with the gematria of הגר (Hagar). The gematria of ישמעאל (Yishmael) is 451, and the gematria of הגר (Hagar) is 208. What does it mean in the light of numerical value? The numerical value of Yishmael is 451 (4 + 5 + 1 = 10); it is the same as that of the numerical value of Hagar, 208 ( 2 + 0 + 8 = 10). Interestingly, the numerical value of אברם (Abram) is 243 (2 + 4 + 3 = 9). What does it mean as the promise of God in the future? The numerical value of Abram (9), Hagar (10) and Yishmael (10) is totally 29, and this teaches us about the gematria of their offspring, במאד מאד (be-meod meod), 92, it is the same as that of the gematria of מחמד (Muhammad), 92. So, the numerical value of Abram, Hagar and Yishmael is totally 29, and this can be rearranged to the gematria of their offspring, 92. Also, the word בהבראם (behibar’am), lit. “when they were created” in the Sefer Bereshit 2:4 has the same episteme. The letters of this word בהבראם can be rearranged to spell באברהם (be Abraham), “with Abraham”, for it was in Abraham’s merit that the heavens and the earth were created (Bereshit Rabbah 12:9) [6].

Meanwhile, the Hebrew name הגר (Hagar), the wife of Abraham appears 12 times in the Torah; and Ishmael bore 12 sons, see Sefer Bereshit 25:13-16. Amazingly, the Arabic name Isma’il also appears 12 times in the Quran. It means that the Quran also confirms the gematria of Ishmael. Indeed, the Torah has a link with the Quran.

Hagar in the Torah Ishmael in the Quran
1  Sefer Bereshit 16: 1  Al-Baqarah 2: 125
2  Sefer Bereshit 16: 3  Al-Baqarah 2: 127
3  Sefer Bereshit 16: 4  Al-Baqarah 2: 133
4  Sefer Bereshit 16: 8  Al-Baqarah 2: 136
5  Sefer Bereshit 16: 15a  Al-Baqarah 2: 140
6  Sefer Bereshit 16: 15b  Ali Imran 3: 84
7  Sefer Bereshit 16: 16  An-Nisa’ 4: 163
8  Sefer Bereshit 21: 9  Al-An’am 6: 86
9  Sefer Bereshit 21: 14  Ibrahim 14: 39
10  Sefer Bereshit 21: 17a  Maryam 19: 54
11  Sefer Bereshit 21: 17b  Al-Anbiya’ 21: 85
12  Sefer Bereshit 25: 12  Shaad 38: 48

Footnotes:

  1. See Sampson A. Isseroff. An Introduction to Rashi’s Grammatical explanations in the Book of Genesis (USA: the Torah Education Dep’t of the World Zionist Organization, 1985), p.6
  2. See Rabbi Nosson Scherman. Ba’al ha-Turim Chumash. Bereshit. (New York: Mesorah Publications, Ltd., 2013), pp. 21-22.
  3. See Rabbi Yaakov Tzevi Meclenburg. ha-Ketav ve ha-Kabbalah. Torah Commentary (USA – Jerusalem: Lamba Publisher, 2001), pp. 217-218.
  4. See Mark Shoulson. Torah Girsah Yehudit ve Girsah Shomronit behashuvah. The Torah: Jewish and Samaritan Versions Compared (New Jersey, USA: Evercype, 2008), p. 37
  5. See Benyamin Tsedaka. The Israelite Samaritan Version of the Torah. First English Translation Compared with the Samaretic Version (Grand Rapids, Michigan-Cambridge: William B. Eerdmans Publishing Company, 2013), p.34
  6. See Rabbi Nosson Scherman. Baal ha-Turim Chumash (Brooklyn, New York: Masorah Publications, Ltd., 2013), p. 29

Torah’s Hidden Message: Muhammad ﷺ and Jesus (ع) in the Light of Gematria (Part I)

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Where do we find the Torah’s hidden messages? Arba’ah Turim is the basis of the Sulchan Aruch; but Ba’al ha-Turim is the basis of the hidden messages of Torah. Ba’al ha-Turim found them in gematria (number patterns), acrostics, formations of letters, and Scriptural word patterns.

The gematria is the famous Rabbinic interpretative technique which it depends on the numerical value of Hebrew letters. Therefore, Gematria is a computation of the numeric value of letters, secret alphabets, or substitution of letters for other letters. Sefer Bereshit (Genesis) 12:6 also represents a computation of the numeric value of letters which so-called the gematria, especially on the use of the Hebrew term אז (az) literally meaning “at that time. ”

ויעבר אברם בארץ עד מקום שכם עד אלון מורה והכנעני אז בארץ

Vay-ya’avor Avram ba aretz ‘ad meqom Shechem ‘ad elon Moreh ve ha-Kana’ani az ba aretz (Sefer Bereshit 12:6).

“Abraham passed into the land as far as the site of Shechem until the plain of Moreh, the Canaanites were then in the land.”

Midrash ha-Gadol notes that the gematria (numerical value) of the Hebrew term אז (az) literally means “at that time” it equals 8, the intimation being that the Canaanites would be in the land until Abraham’s eighth generation when the land would be conquered by his descendants, Abraham – Isaac – Jacob – Levi – Kehath – Amram – and Moses equal 7 generations. Joshua, the eighth generation would conquer the land [1] .

After that, G-d also said to Abraham in the Sefer Bereshit (Genesis 17:5-6).

ולא יקרא עוד את שמך אברם והיה שמך אברהם כי אב המון גוים נתתיך. והפרתי אתך במאד מאד ונתתיך לגוים ומלכים ממך יצאו.

Ve lo yiqqare ‘od et shimcha Avram ve hayah shimcha Avraham ki av hamon goyim netatticha. Ve hifreti ot’cha be-meod meod u-netatticha le goyim u-melachim mim-mecha yetzeu.

“You shall no longer be called by your name Abram, but your name shall be Abraham, for I have made you the father of a multitude of nations. I will make you most exceedingly fruitful, and make nations of you and kings shall descend from you.”

There are 2 key-phrases in the Sefer Bereshit 17:5-6, God said to Abraham about a heavenly covenant.

  1. The phrase אב המון (av hamon) literally means “father of a multitude” and the gematria of this phrase is 208, the same as that of יצחק (Yitzhaq), lit. name of Isaac.  [2]. Interestingly, there is a phrase ותהר רבקה אשתו (ve tahar Rivkah ishto), lit. “and his wife, Rebecca conceived” in the Sefer Bereshit 25:21. The gematria of אשתו (ishto), “his wife” is really refering to the wife of Isaac, and the Hebrew word אשתו (ishto) is also equal to that of קש ואש (qesh ve esh), lit. “straw and fire”, 707. Both Hebrew terms refer to Esau and Jacob about whom it is written: והיה בית יעקב אש (ve hayah beyt Ya’akov esh) lit. “and the house of Jacob shall be a fire”, ובית עשו לקש (u-beyt Esau le qesh) lit. “and the house of Esau for straw” (Obadiah 1:18). Obviously, the gematria of this word אשתו (ishto) is 707, the same as that of קש ואש (qesh ve esh), 707 [3].
  2. The phrase במאד מאד (be-meod meod) literally means “exceedingly fruitful”, and the gematria of this phrase is 92, the same as that of מחמד (Mahammad), lit. name of the prophet Muhammad SAW. The numeric value of both במאד מאד and מחמד is equal, 92.

This verse consistently presents itself as fulfilling a propecy and a promise made by God in the Sefer Bereshit, in the Torah. It also proves that the genealogy of the prophet Muhammad ﷺ through his grandmother, Salma binti Amr, the daughter of Exilarch, the Resh Geluta, the house of King David. Obviously, the prophet is really the son of Isaac through the prophet’s grandmother, Salma binti Amr, the wife of Hashim bin Abd Manaf. Al-Mutthalib bin Abd Manaf himself had children from a Jewish woman of the people of Khaybar – wulida min Ahl Khaybar (Ibn Habib’s kitab al-Munammaq). He married this woman, namely Asma’ binti Abdullah. Hashim married Salma binti Amr an-Najjar clans, the noble woman, and this marriage became by far his most important one since Salma gave birth to Abd al-Mutthalib, the grandfather of the prophet. [4]

Not only the prophet Muhammad SAW as the son of Isaac through his grandmother; Jesus is also the son of Isaac because the genealogy of Jesus through his mother, Mary. Muhammad SAW and Jesus are similar, but not exatcly the same. The phrase אב המון (av hamon), “father of a multitude” represents to Abraham, see Sefer Bereshit 17:4 “You shall be a father of a multitude of nations.” The gematria of the phrase is 208, the same as that of the name of יצחק, Isaac; so also the phrase of במאד מאד (be-meod meod), “exceedingly fruitful” represents to Abraham [5].  The gematria of the phrase is 92, the same as that of the name of Muhammad SAW; not to Jesus (Yeshu). The gematria of ישו (Yeshu) is 316. Therefore the gematria of the promise במאד מאד (be-meod meod) lit. “exceedingly fruitful” is not equal to that of ישו (Yeshu).

Obviously, according to the Jewish Law (Halacha), Muhammad ﷺ and Jesus are Jews through a grandmother or a mother. Similar but not exactly the same. Muhammad ﷺ is a legitimate child, but Jesus is an illegitimate child. RAMBAM in his Iggeret ha-Teyman wrote:

ותחלת מי שמצא זה הדעד היה ישו הנוצרי שחוק עצמות. והוא מישראל, ואף על פי שהיה אביו גוי ואמו ישראלית, העיקר בידינו גוי ועבד הבא על בת ישראל הולד כשר. וזה נקרא אצלנו ממזר להפליג בחרפתו.

u-techillat mi shemmatza za hadda’at – hayah Yeshu han-Notzri shechuq ‘etzmot. Ve hu mi Yisrael, ve af ‘al phi shehayah aviv goy ve immo Yisraelit – ha’aqqar be yadenu goy ra’eved habba ‘al bet Yisrael havvelad kosher, ve za niqra tezlanu mamzer le haflig be cherphato.

“The first one who devised this plan was Yeshu of Nazareth may his bones be crushed. He was a Jew because his mother was Jewish, although his father was a gentile. Our Law states that a child born of a Jewish woman and a gentile, or of a Jewess and a slave is a kosher Jew (Yebamot 45a). We only call Jesus a mamzer – illegitimate child in a manner of speaking”. [6]

Meanwhile, in other verse, the Sefer Bereshit (Genesis) 17:20 there is a key-verse as follows:

ולישמעאל שמעתיך הנה ברחתי אתו והרביתי אתו במאד מאד שנים עשר נשיאם יוליד ונתתיו לגי גדול.

Ve le Yishmael shema’ticha hinneh berachti oto ve hifreiti oto ve hirbeiti oto be-meod meod sheneim ashar Nesi’im yolid u-netattiv le goy gadol.

“But regarding Ishmael I have heard you, I have blessed him, made him fruitful and will increase him most exceedingly; he will beget 12 princes and I will make him into a great nation.”

This verse also proves that HASHEM also made a heavenly covenant to Abraham through the use of Hebrew term במאד מאד (be-meod meod), literally means “exceedingly fruitful” with reference to the descendant of Ishmael himself. Similarly, the gematria of the promise במאד מאד (be-meod meod) to the Ishmaelite one of the verse is equal to that of מהמד (Muhammad). And the numeric value of both terms is equal, 92. The verses indicate that the prophet Muhammad ﷺ is also the son of Ishmael through his grandfathers.

Meanwhile, there is also the use of gematria in the Gospel of Matthew. St. Matthew begins with the genealogy of Jesus in order to show that he meets the requirements set by the TaNaKH (Torah Nevi’im ve Khetuvim) for who Jesus must be a descendant of David through the Jewish interpretative technique which depended on the numerical value of Hebrew letters, דוד (David). The name David, the 14th name in the list consists of 3 Hebrew consonants, דוד (Dalet-Vav-Dalet), the numerical value of which are respectively 4, 6, and 4; giving a total of 14, and 14 is thus the symbolic number of דוד (David). For a reader of Matthew’s Greek gospel to recognize any such numerical symbolism would have to depend on quite a sophisticated awareness of Hebrew numeroloy. There is certainly evidence for gematria in Jewish and early Christian writings, sometimes involving Hebrew letters, sometimes Greek, but usually it is signaled by an explicit link drawn between the letters and their numerical value. St. Matthew has made no such explicit connection, and it can be at best a matter of conjecture whether he intended or would have recognized it [7].

St. Matthew makes a list of Jesus’ genealogy with many omitted Biblical names (Matthew 1:1-17). St. Matthew marginalizes many names to prove the link with the gematria of the name דוד (David) which it is 14. For him, all the generations from Abraham to David are 14 generations; and from David untill the carrying away into Babylon are 14 generations; and from the carrying away into Babylon unto Jesus are 14 generations, but this is really a broken gematria. Also, the gematria of דוד (David), 14 is not equal to that of ישו (Yeshu), 316.

Footnotes:

  1. See Rabbi Meir Zlotowitz. Sefer Bereshit: A New Translation with A Commentary Anthologized from Talmudic, Midrashic and Rabbinic Sources (New York: Mesorah Publications, ltd., 2009), p. 438.
  2. See Rabbi Nosson Scherman. Ba’al ha-Turim Chumash (New York: Mesorah Pulications, Ltd.), p. 128.
  3. See Rabbi Nosson Scherman. Ba’al ha-Turim Chumash (New York: Masorah Publications, Ltd., 2013), p. 209.
  4. See Michael Lecker. A Note on Early Marriage Links between Quraishis and Jewish Women. Jerusalem Studies in Arabic and Islam. JSAI 10 (Jerusalem: the Hebrew University of Jerusalem, 1987), pp. 24-29
  5. See Sefer Bereshit 17:6 “I will make you most exceedingly fruitful.”
  6. See Abraham S. Halkin. Moses Maimonides’ Epistle to Yemen: the Arabic Original and the Three Hebrew Versions. Edited from Manuscripts with Introduction and Notes (New York: American Academy for Jewish Research, 1952), p. 13.
  7. See R.T. France. The Gospel of Matthew. The New International Commentary on the New Testament (Cambridge, UK: William B. Eerdmans Publishing Company, 2007), p. 31