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erusalem 5 in the chamisha chumshe torah bereshit the pentateuch translated explained genesis rabbi samson raphael hirsch also said the south of palestine was by no means the most flourishing part the whole district from jerusalem southwards is called in the book of zacharia ערבה araba meaning wilderness 6 the whole district from jerusalem southwards is called in the book of zacharia ערכה araba meaning wilderness what does it mean the south of palestine is not judea but ערבה araba itself and jerusalem is not a part of ערבה araba jerusalem as the future holy place is not a part of ערבה araba and according to rabbi somson raphael hirsch it means that jerusalem is not the qiblah jerusalem is not a part of araba jerusalem is not a part of the south and jerusalem is not a part of the neqba hirsch s commentary refers to the genesis rabbah 39 16 and abram journeyed going on still toward the south xii 9 he drew a course and journeyed toward the future site of the temple which temple is it of course the temple site of the south the temple site of neqba the temple site of araba now we understand that the qiblah which was meant by saadia s must be the future temple site of araba not in jerusalem so what is the reason to think that rabbi samson raphael hirsch s commentary and bereshit genesis rabba 39 16 contradict with saadia s judeo arabic targum nothing at all footnotes see rabbi nosson scherman and rabbi meir zlotowitz ed sefer bereshit bereishis a new translation with a commentary anthologized from talmudic midrashic and rabbinic sources translated and commentary by rabbi meir zlotowitz brookyln new york mesorah publications ltd 1995 p 332 see the judeo arabic targum on the sefer bereshit 16 7 saadia s targum sefer bereshit 16 7 radak s commentary sefer bereshit 10 30 brooklyn new york s s r publishing company inc 1976 p 105 london l honig sonss ltd 1963 p 235 posted in counter missionary talmudic literature tagged araba hejaz lahai roi makkah qiblah saadia gaon leave a reply judaism and islam the hajj hejaz and be er zamzam in the torah posted on september 5 2019 by menachem ali reply rabbi ben abrahamson s article proves that the walls of the ka aba and its roof in mecca were added during the time of tubba the yamanite jew and qurayish the ishmaelite not taking them into account the dimensions of the ka aba in mecca and the altar in jerusalem parallel each other both clearly being abrahamic altars the dimensions of the ka aba are approximately 12 m square and inside floor is 3 m off the original ground level the hateem extends northwestward about 11 m the dimensions of the altar in jerusalem were approximately 16 m square and floor was about 4 m off the ground the kevesh extended southward 16 m the ka aba however was the qiblah for the muslims who followed the ishmaelite faith this holy site in fact has a link with the hajj the existence of mecca the hejaz and be er zamzam saadia s targum sefer bereshit 24 62 וכאן אסחק קד גא פי מגיה מן אלביר אלתי ללחי אלנטאר והו מקים פי בלד אלקבלה wa kana ishaq qad ja a fi maji ihi min al bi r allati lil hay al nadhir wa huwa muqim fi balad al qiblah and isaac came in the way of be er lahai roi and he dwelt in the country of al qiblah j derenbourg version arabe du pentateuque de r saadia ben iosef al fayyoumi paris ernest leroux editeur 1893 p 37 ibn ezra s commentary on sefer bereshit 16 14 באר לחי לאשר יהיה חי לשנה האחרת כי בכל שנה היו חוגגים הישמעאלים אל הבאר הזות גם היום יקרא באר זמזם be er lachai la asher yihyeh chay lash shanah ha acheret ki be chol shanah hayu hoggim ha yishmaelim el ha be er hazzot gam hayyom yiqqare be er zamzam be er lachai means the well of him who will be alive next year the well was so called because the ishmaelites held the hajj at this well it is still in existence and is called the well of zamzam sasher weiser ibn ezra perushi ha torah le rabbainu avraham ibn ezra yerushalayim mossad harav kook 1977 p 151 in his commentary on the sefer bereshit 16 14 rabbi bachye ben asher also said באר לחי ראי והטעם כי בכל שנה היו הישמעאלים חוגגים אל הבאר הזה גם היום יקרא באר זמזם be er lahai roi ve haththo im ki be chol shanah hayu hay yishmaelim hoggim el ha be er hazzeh gam hayyom yiqqare be er zamzam be er lahai roi the well was so called because the ishmaelites held annuel festivites the hajj at this well it is still in existence and is called the well of zamzam rabbenu bachye bar asher zl t midrash rabbenu bachye al chamisha chumshe torah bereshit shemot yerushlayim p 60 rabbi avraham ibn ezra zl t dan rabbi bachye ben asher zl t explained that be er lahai roi another name of be er zamzam was the holy site of ishmaelites and this holy site has a link with the hajj in mecca so that why rabbi saadia gaon mentioned mesha was the holy town מכה makkah and sephar was medinah in saadia s targum on sefer bereshit 10 30 1 also rabbi david kimchi radak obviously explained the rasag s term מכא mekka which was really referring to place name of mesha as the holy city for ishmaelites to make their pilgrimage the hajj radak said ומשא תרגם רב סעדיה ז ל מכא שהולכים הישמעאלים לחוג שם and mesha rav saadia gaon in his targum understands the meaning of the word mesha as what is known nowadays as mecca the city to which the muslims make their pilgrimage the hajj torat chayim chamisha chumshe torah yerushlayim mossad harav kook 1986 p 139 meanwhile rabbi saadia gaon also mentioned the well of lahai roi another name of zamzam was in the hejaz 2 amazingly this verse was to refer to ibn ezra s and rabbi bachye ben asher s commentaries on the sefer bereshit 16 14 in other words rav saadia gaon mentioned the name of holy territory which so called the hejaz in arabian peninsula meanwhile ibn ezra and rabbi bachye ben asher however both mentioned the name of holy well which so called the be er zamzam in arabian peninsula the rabbis have the same episteme to understand the verses on the sefer bereshit 16 7 14 rasag s commentary in his judeo arabic targum was indeed an introduction to understand the ishmaelite holy site the well of zamzam 3 פוגדהא מלאך אללה עלי עין מא פי אלבריה עלי אלעין פי טריק חגר אלחיגאז fa wajadaha malak allah ala ain ma in fi al bariyyah ala al ain allati fi thariq hajr al hijaz j derenbourg version arabe du pentateuque de r saadia ben iosef al fayyoumi paris ernest leroux editeur 1983 p 24 based on the rabbinical texts isaac came in the way of well of zamzam ibn ezra s commentary sefer bereshit 16 14 24 62 rabbi bachya ben asher 16 14 he dwelt in the country of al qiblah saadia s targum sefer bereshit 24 62 which al qiblah was in the south in hajr al hijaz saadia s targum sefer bereshit 16 7 furthermore the well of zamzam was the holy site for ishmaelites to make their hajj ibn ezra s and rabbenu bachye ben asher s commentaries sefer bereshit 16 14 which this site was in fact in the holy city of mecca for ishmaelites to make their hajj 4 therefore these are in fact four pillars and 4 key words in discourse analysis on the ishmaelite pilgrimage the hajj the ishmaelite pilgrimage has a link with be er zamzam באר זמזם hajr al hijaz חגר אלחגאז al qiblah אלקבלה makka מכא negev according to saadia s is the qiblah to refer to the holy place not only a place an sich in saadia s targum negev is not jerusalem as the future qiblah but negev is the future qiblah itself which lies in the south of judea according to rabbi samson rapael hirsch hebron now the name of hebron beforetime was kiriath arba also lies in judea not in negev according to him negev exactly means ערבה arabia when abraham lived in mamre district of hebron south of jerusalem abraham then took a journey to the negev to the south to the qiblah so abraham took a journey to the qiblah in arabia not to the qiblah in judea obviously isaac also took a journey to be er lachai roi the be er zamzam a holy place in the south a holy place of the ishmaelites and abraham dwelt it is so clear our topic here is about the meaning of the qiblah correctly according to saadia s on the sefer bereshit 12 9 so we have to compare the other traditional rabbinical sources such as ibnu ezra rashi radak hirsch etc the qiblah saadia gaon the place of adonai rabbi bachya ben asher the neqba dry land hot there ibn ezra the south the whole district from jerusalem southwards which so called ערבה araba the wilderness territory hirsch conclusion the qiblah lies in ערבה araba in the wilderness not on the mount in judea the qiblah lies in the south of jerusalem not in jerusalem itself as the qiblah pls read rashi s words carefully לדרומה של ארץ ישראל והיא לצד ירושלים li drumah shel eretz yisrael ve hiya letzad yerushalayim to the south of the land of israel which is the direction of jerusalem the keyword of rashi s words here is the preposition לצד which implies that it is not jerusalem itself but adjacent or on the side of therefore we can be certain that what rav saadia gaon meant was mecca as the qiblah as the south in arabian peninsula al hejaz rabbi abraham ben isaiah and rabbi benjamin sharfman on the pentateuch and rashi s commentary genesis a linear translation into english the rashi s commentary on the verse was translated by the rabbis as follows lalechet lidromah ללכת לדרומה lit means to go to the south shel eretz yisrael של ארץ ישראל lit means of the land of israel ve hiya letzad yerushalayim והיא לצד ירושלים lit means and it is on the southern side of jerusalem 5 in the chamisha chumshe torah bereshit the pentateuch translated explained genesis rabbi samson raphael hirsch also said the south of palestine was by no means the most flourishing part the whole district from jerusalem southwards is called in the book of zacharia ערבה araba meaning wilderness 6 the whole district from jerusalem southwards is called in the book of zacharia ערכה araba meaning wilderness what does it mean the south of palestine is not judea but ערבה araba itself and jerusalem is not a part of ערבה araba jerusalem as the future holy place is not a part of ערבה araba and according to rabbi somson raphael hirsch it means that jerusalem is not the qiblah jerusalem is not a part of araba jerusalem is not a part of the south and jerusalem is not a part of the neqba hirsch s commentary refers to the genesis rabbah 39 16 and abram journeyed going on still toward the south xii 9 he drew a course and journeyed toward the future site of the temple which temple is it of course the temple site of the south the temple site of neqba the temple site of araba now we understand that the qiblah which was meant by saadia s must be the future temple site of araba not in jerusalem so what is the reason to think that rabbi samson raphael hirsch s commentary and bereshit genesis rabba 39 16 contradict with saadia s judeo arabic targum nothing at all footnotes see rabbi nosson scherman and rabbi meir zlotowitz ed sefer bereshit bereishis a new translation with a commentary anthologized from talmudic midrashic and rabbinic sources translated and commentary by rabbi meir zlotowitz brookyln new york mesorah publications ltd 1995 p 332 see the judeo arabic targum on the sefer bereshit 16 7 saadia s targum sefer bereshit 16 7 radak s commentary sefer bereshit 10 30 brooklyn new york s s r publishing company inc 1976 p 105 london l honig sonss ltd 1963 p 235 posted in counter missionary talmudic literature tagged araba hejaz lahai roi makkah qiblah saadia gaon leave a reply egypt in the quran and torah geographical setting of egypt posted on september 4 2019 by menachem ali reply the quran הקראן and torah מקרא are the heavenly texts of hashem both have the same episteme ויהי רבע בארץ וירד אברם מצימה va yehi ra av be eretz va yered avram mitzreyemah there was a famine in the land and abram descended to egypt mikra sefer bereshit 12 10 اهبطوا مصرا فان لكم ما سالتم ihbithu mishra fa inna lakum ma sa altum descend to egypt and there you will find what you have asked for quran in arabic al baqarah 2 61 לכו ירד מצרימה ומצאתם שם את אשר שאלתם lechu yered mitzrayemah u metzetem shem et asher she elthem go down to egypt and there you will find what you have asked for quran in hebrew al baqarah 2 61 the quranic term اهبطوا ihbithu is a unique meaning go down or dencend to this arabic term is to refer to the geographical setting from the upland to the lowland and based on this verse the word اهبطوا ihbithu is to migrate from the higher terrain of canaan to the lowland as another place egypt meanwhile the masoretic term ירד yered is exactly the same indeed similar in hebrew lexicon the hebrew term ירד yered means went down or descended to is the usual term used in the torah for the pessage from the higher terrain of canaan the journey to canaan is always referred to as עלה oleh meaning going up thus egypt land is the lowland in the light of the quran and the torah based on both scriptures i have to say to you all that egypt is a lowland in an academic paradigm avraham avinu alayv ha shalom descended to egypt and moshe rabbenu alayv ha shalom order to the b ney yisrael to descend to egypt baruch hashem posted in biblical studies tagged egypt leave a reply sirah al masih dajjal mshikha daggala dari teks peshitta aramaik hingga teks islam posted on september 3 2019 by menachem ali reply wacana terkait al masih dajjal المسيح الدجال tidak saja dikenal dalam literatur islam tetapi wacana al masih dajjal ternyata juga dikenal dalam literatur yang lebih kuno di timur tengah terutama pada dokumen agama agama semitik yang merujuk pada tradisi agama yahudi dan tradisi agama kristen dalam teks peshitta abad ke 5 m yang ditulis dalam bahasa syro aramaic istilah al masih ad dajjal المسيح الدجال dikenal dengan sebutan mshikha daggala ܡܫܝܚܐ ܕܓܠܐ sedangkan dalam literatur ibrani ternyata istilah tersebut disebut dengan sebutan meshikhei sheqer משיחי שקר meskipun berbeda dalam pelafalan diksinya tetapi ketiganya merujuk pada makna yang sama yaitu mesias palsu the false messiah injil matius 24 24 versi peshitta menyebutkan demikian ܢܩܽܘܡܽܘܢ ܓ݁ܶܝܪ ܡܫܺܝܚܶܐ ܕ݁ܰܓ݁ܳܠܶܐ ܘܰܢܒ݂ܺܝܶܐ ܕ݁ܟ݂ܰܕ݁ܳܒ݂ܽܘܬ݂ܳܐ ܘܢܶܬ݁ܠܽܘܢ ܐܳܬ݂ܘܳܬ݂ܳܐ ܪܰܘܪܒ݂ܳܬ݂ܳܐ ܐܰܝܟ݂ ܕ݁ܢܰܛܥܽܘܢ ܐܶܢ ܡܶܫܟ݁ܚܳܐ ܐܳܦ݂ ܠܰܓ݂ܒ݂ܰܝܳܐ nqumun geir mshikhe daggale wa neviyye d kaddavuta w nitlun atwata rawrwata eyk d nath on in mishkta af lagvayya matthew 24 24 for there shall arise false messiahs and prophets of untruth and they shall give forth magnificent signs so as to seduce if possible the chosen also karena akan datang banyak al masih palsu dan nabi nabi palsu mereka akan memberikan tanda tanda ajaib yang dahsyat serta juga berbagai mukjizat supaya kalau bisa mereka menyesatkan orang orang pilihan nya juga sementara itu teks injil matius 24 24 versi bahasa arab tertulis demikian 1 فسيظهر مسحاء دجالون وانبياء كذابون يصنعون الايات والعجاءب العظيمة ليضللوا ان امكن حتى الذين اختراهم الله sebab mesias mesias palsu dan nabi nabi palsu akan muncul dan mereka akan mengadakan tanda tanda yang dahsyat dan mujizat mujizat sehingga sekiranya mungkin mereka menyesatkan orang orang pilihan juga ayat su...