Astro Torah

Too Much Chiddush for Rosh Chodesh!

2010-03-09T22:10:00.003-05:00

Rav Shternbach (Moadim UZ'manim vol. 1 19) presents an interesting and brilliant suggestion to explain why it was necessary for Moshe Rabbeinu to view the new moon of Nisan of the Exodus prophetically. The questions one may ask regarding this opinion, though, are:

1) Is Rav Shternbach taking too literal of an approach to a piyut, perhaps, it is meant to be taken metaphorically?

2) What does one do when the information provided does not work out historically/astronomically?

Rav Shternbach quotes from the yotzer to Parshas HaChodesh that the lunar conjunction (the moment the sun, moon and earth are in a direct line) of Nisan in the year of the Exodus was at midday. Since the new moon is visible only after six hours from this point in time (see the Superhuman Sight post from August 5 in order to reconcile this seemingly impossible fact), Moshe Rabbeinu required seeing it prophetically. Moshe was located in Egypt and the conjunction is calculated, halachically, based on Yerushalayim time, therefore, the moon would really be big enough to be visible approximately ten minutes before sunset. Although it would be big enough, the fact that the sun would not have set in Moshe's location would mean that he would not be able to see such a faint moon. Therefore, Hashem allowed him to view it prophetically.

Let us first address the second question raised earlier. What does one do with the fact that this information does not work out historically. If one recalculates the year of the Exodus (based on the classic midrashic literature) he will find that the lunar conjunction was not at midday precisely, rather, it was in the middle of the afternoon!

Perhaps, the reconcilliation comes from the answer to the first question asked above. If one looks at the source of the piyut, Bereishis Rabbah (6), he will notice that the purpose of the fact of the conjunction being expressed as midday is not to be specific, rather, it is to say that it happened post midday. That being the case, one could suggest that these words were not meant to be taken literally as "midday", rather, just used to convey the general purpose of the Midrash. Once that has been resolved the question no longer starts. Of course, once resolved in this fashion, the pshat expressed in Moadim U'Zmanim no longer seems viable. The proof of this suggestion is that it is the one taken by the earlier commentaries. Rashi's comments to the Midrash explicitly state that midday is not to be taken literally, rather, the author of the Midrash is to be understood as expressing the conjunction as happening in the afternoon.

With this information (and reading the rest of the astronomical information provided by the Midrash and piyut) one can actually see how the Midrash and piyut astoundingly are synchronized with the actual celestial happenings of that day!

Holy Cosmic Cows!

2010-03-02T23:07:00.004-05:00

In this week's parsha we read of the Egel HaZahav and in the maftir of the Parah Adumah. Rashi teaches that many nuances of the Parah Adumah were in order to bring forgiveness for the sin of the Egel HaZahav. A parable is given that a child of a maidservant of the palace dirtied the palace. When this was noticed, the king ordered the mother to clean up for her child. So too, the mother cow, the Parah Adumah, is required to clean up after her child, the Egel HaZahav.

One can ask (as the Rishonim have), why did Klal Yisrael decide to make an image of a calf as opposed to a different form. The Ibn Ezra in his short commentary suggests that it may be based on similar reasons as to why the people of India worship cows, but he does not elaborate on this concept. It has been suggested that these people worship these animals because of the following astronomical reason.

As has been posted in the past, over hundreds of years the stars' positions in the night sky shift slightly. For example, the constellations have moved enough from the time of Chazal until the present that based on the constellations themselves we should say that Nisan is the month of Dagim because the stars of Pisces rise with the sun in Nisan.

If one looks at the positions of the stars as they were at the time of Creation he will notice that the spring equinox occurred in the constellation Shor/Taurus. Essentially this means that on the first day of spring the sun would be located in this constellation. This eventually shifted into T'leh/Aries and is now in Dagim/Pisces.

This point in the sky was given extreme significance in ancient times because it coincided with the beginning of the growing season and was symbolic of development. In fact, it was often seen as symbolic of that entire time period in history. Therefore, people at the time worshipped cows which are the physical representation of the constellation Shor. Even after the stars shifted, the people held onto their old beliefs and continued to worship these animals, hence the practices in India.

Interestingly enough, we are taught that Bnai Yisrael corrected Adam HaRishon's sin when they received the Torah at Har Sinai. Perhaps, the people felt, incorrectly, that they wanted to replicate the order of the world as it was in Creation. Therefore, when they chose symbol of the nature of their worship, they chose that which represented the time period of the time of Creation, a calf. Of course, this was incorrect and this was not what Hashem wanted.

Fascinatingly, the brightest and most recognizable star in Shor is Aldebaran. Aldebaran is an extremely red star. When Hashem granted a way to eradicate the sin, He did so through the Parah Adumah (as mentioned above). Perhaps, this alludes to the redness of the most recognizable star in the constellation. It could be a way to show that we are, in fact, becoming purified and reaching the level of Adam HaRishon prior to his sin. We are restoring the world to its original perfected form prior to sin as the people in the Wilderness intended. This world has Shor in its leadership post, but the proper method of expressing this is not with idolatry and images, it is through the exact method prescribed by Hashem!

Esther's Astronomical Identity Crisis

2010-02-23T17:32:00.005-05:00

Various Midrashic and rabbinic sources compare Queen Esther to astronomical objects or phenomena. One of the interesting things about this is that there are several different possibilities suggested. It seems so peculiar that all these sources agree that Esther represents, or is associated, with a stellar object, but they do not seem to agree as to what that is.

The Gemara (Megillah 13a) mentions that the name Esther comes from Istahara (אסתהרא) which Rashi interprets to refer to the moon.

Targum Sheini (Esther 2:7), on the other hand, says that it is referring to the Greek word that refers to Venus.

Rashi (Yoma 29b), based on the Gemara, also associates Esther with a phenomenon referred to as Ayeles HaShachar. Parenthetically, the Passhegen HaKesav (Hebrew translation and elucidation of the Targum Sheini), on the earlier verse from Esther (as well as other achronim) maintains that Venus is what Chazal refer to as Ayeles HaShachar. Interestingly, the Yerushalmi (Berachos 4b) emphatically states that Ayeles HaShachar is not Venus. The Alei Yonah maintains that this is something called zodiacal light although his suggestion seems unlikely as the Yerushalmi describes its sighting prior to dawn around the vernal equinox and zodiacal light is not visible then. (Shameless plug: Please keep your eyes open for my, as of now unnamed, book about the astronomical references in the Torah coming out within the year IY"H. Ayeles HaShachar, as well as many other topics, will be discussed.)

Another interesting point, although I have not seen anyone make this connection outright, is the similarity between Esther and the name Istahara (איסטהרא). Although the English transliteration of this name is identical to the earlier Gemara's word used for the moon, one can see from the Hebrew spelling that it is a different name. The Yalkut Shimoni (Bereishis 366) tells of a story in which a young woman of this name maintained her purity and was not seduced by evil angels that had descended to earth and were seeking relationships with mortal women. To honor her fortitude and piety she was placed as a star in the heavens in the star cluster called the Pleiades (found in the constellation Taurus, see last week's post).

Regardless of her cosmic nature, I would like to wish everyone a Happy Purim that is truly out of this world.

Invisible Signs From Heaven?

2010-02-17T19:58:00.007-05:00

The Gemara teaches that the end of the planting season is when the Pleiades, a star cluster located in the constellation Taurus and referred to as Kimah by Chazal, is at its peak at approximately 3pm. 3pm is chosen as the time because this is when the field workers pack up for the evening and begin to go home. (Bava Metziya 106b; based on Rashi's commentary) This is defined as being in the beginning of Adar by Rashi. A basic question one can ask is, "Is the Gemara alluding to something else by giving this obscure description as opposed to just saying that the end of the season is at the beginning of Adar?"

Also, prior to offering a different explanation to this passage, Tosefos ask many questions on this approach. One of the questions is that at 3pm the stars are not visible (it is the middle of the day) and the Tosefos assume that the passage was giving a sign that is noticeable. Why would the Gemara describe the season's end with something that is not visible?

To give a possible answer to these questions, let us analyze some other important ideas that are associated with Adar. Moshe Rabbeinu was born on 7 Adar. The Seder HaDoros informs us that he was born at approximately 9am in the morning. The question is, is there any significance to 9am on 7 Adar?

There are a few places in the sky that are considered to influence events on earth. Whatever celestial item is rising from the east is considered to be exerting influence as it can be seen as rising to power (see Rosh Hashana 11b and Ibn Ezra's Sefer HaTa'amim). Its peak, when it has risen to the highest point it attains, is seen as its influence shining with the most possible strength.

The Pleaides are associated with rain (Berachos 58b) and they are assumed to have benevolent associations (see Yalkut Shimoni Bereishis 366). At the end of the planting season, it is the rains that the farmer is focused on. While they have hopefully started before Adar (see first chapter of Taanis), the farmer may have still been more focused on planting until this time when there is no more planting to be done. The rains associated with Pleiades are therefore seen as the tool for growth.

Moshe Rabbeinu, the vehicle through which Klal Yisrael was able to grow through the Exodus and receiving of the Torah, was born at the moment when Pleiades was rising. 7 Adar at 9am corresponds to a moment when this cluster will be positioned on the eastern horizon. 9am (really a quarter of the day since we are talking about shaos zemaniyos) is also the time when one can no longer recite Shema and fulfill his daily obligation. This is because people are considered to have risen and started their day at this point in time.

In other words, Moshe Rabbeinu's birth marked a time that was strongly associated with the time for the growth to begin. It was the hour of the day associated with getting started after slumber and it is marked by the Pleiades, the stars of growth, starting their influence in the world as they rise from the east. The end of Moshe Rabbeinu's birthday, meaning when people are finished being productive at 3pm, would be marked with Pleiades being at their peak. Almost as if to show that the entire day of Moshe Rabbeinu's birth marks the rise and complete exertion of power of growth by the Pleiades. This was a display that Klal Yisrael were about to grow through its newly born leader.

Why would a sign be given that is not noticeable? It is well known that the Purim miracle happened without supernatural events. It demonstrated Hashem's complete control while still utilizing the forces of nature. This is often expressed through the mazal of the month of Purim, Dagim or Pisces, which is depicted as fish which are famous for being hidden from sight as they live beneath the water. Moshe Rabbeinu's birth marked the beginning of the growth of Klal Yisrael, but they were not at a point where the overt miracles were going to be expressed. They were in a time period still able to be expressed as an "Adar" type time. It would another 80 until Moshe Rabbeinu would lead them out of Egypt.

Perhaps, this is why the Gemara expresses the end of the planting season with unnoticeable stars, as well. The beginnings of growth are usually not seen, they are taken for granted and not perceived until the product is developed. It is similar to the stars hidden by the sunlight that are taken for granted. Most people are not paying attention to them since they are not able to be seen, but they are still there"behind the scenes." The end of the planting season is marked by an astronomical event that is known to be happening, but impossible (at least in earlier times) to see directly.

New Rules of Physics or Translating Chumash?

2010-02-08T15:40:00.006-05:00

In the end of this week’s parsha the shalosh regalim are mentioned. The same general language to refer to them is repeated again towards the end of Ki Sisa in a few weeks. There are, however, a few discrepencies that can be seen. What especially arouses one’s curiosity is when there are parallel pesukim that have one word that is different. Even more interesting is when the commentaries seem to disregard the discrepency!

One such difference is the way the Torah refers to the end of the year when discussing Sukkos. In Mishpatim the Torah says that Sukkos is, “בצאת השנה,” meaning in the end of the year. (Shemos 23:16) Whereas, in Ki Sisa the end of the year is referenced as “תקופת השנה.” (Shemos 34:22) Onkelos seems to disregard the difference in the wording and states that the translation is the same for both phrases.

I have heard a couple respectable individuals attribute a theory to the Vilna Gaon, but neither have been able to show me the actual source (although they claim that they remember seeing it in a reputable printed work, they just can’t remember where). Allegedly, the Gaon contended that there was initially supposed to be a seven month year just like we have seven days of the week. It was only after the effects of sin became pronounced that the world needed the extra months.

The theory maintains that there was never supposed to be a time period of winter. Winter is the time devoid of growth and symbolic of death. This should not occur in a pristine world (those of us in Baltimore are wishing for this other style world now as we dig out of approximately 2 1/2 feet of snow).

In Mishpatim the language is much stronger and literally means the end of the year. This is because this parsha precedes the sin of the Egel HaZahav and is stated in a perfected world where Sukkos is the actual end of the year. Ki Sisa has a wording that implies the end of the year but literally means “when the year circles around (see Rashi).” The implications are that the agricultural year is over and is cycling to the next spring even though there will be several barren months of winter. This is because Ki Sisa had the Egel HaZahav recounted in the earlier section of it and this part is, therefore, talking to the world of sinners.

One should not ask from the story of Noach where Hashem promises that all the seasons will continue (Bereishis 8:22), because that was stated to a world of sinners and the (alleged) Gaon could contend that the world was reperfected only at Matan Torah. Although one could, perhaps, ask from the Baraisa D’Mazalos that contends that Hashem initially placed twelve zodiacal constellations in the sky. There are twelve because the sky is divided into twelve regions, one for each month.

The only resolution is that each mazal would be for a shorter time than a month and the world’s orbit was faster in order to circle through these twelve constellations in a shorter time frame. The truth is that one would have to contend something along these lines because the entire concept is suggesting that earth orbited the sun quicker.

The issue is that earth would not be able to sustain life at an orbit much farther or closer from the sun so it would have had to be orbiting the sun faster while keeping the same current distance. How this world went so fast and kept its current orbit up to a point in time when it slowed so drastically would require a new and extremely complex set of laws of physics (assuming that it did not all happen within the supernatural realm completely). The earth's initial speed should have been too fast to be caught in orbit at this distance around the sun and it should have been flung into the far realms of the solar system. The earth's change in speed when it slowed, on the other hand, should have thrust it into the sun!!!

The only accomodation would be to assume that the earth was more massive and then, at the time of the change, lost its mass, perhaps via a collision with a meteor that broke off a large chunk of earth. The new smaller earth would be able to maintain the proper distance without changing its orbit. This is also difficult because the impact itself should have thrown earth off course and certainly would have left a massive crater somewhere on the planet.

The Universally Cosmic Ten Commandments

2010-02-02T20:09:00.006-05:00

The ancients used to express the visible cosmos as several concentric spheres that rotate around the earth. From our perspective, different objects appear to go around the earth at different speeds. Therefore, one could express that the cycle of the sun is one day. That of the moon could be expressed as a month and so on and so on. Each object, or objects, that had a perceived motion was considered to be on its own sphere (or orbit) and this was used to describe its motion. Nine such spheres are mentioned and they are: that of the sun, the moon, Mercury, Venus, Mars, Jupiter, Saturn, the regular stars and the last one was a wheel that turned in order to provide the motion for the lower spheres.

The Ibn Ezra (Shemos 20:14) utilizes this description of the visible universe to express how the Aseres HaDibros contain the elements of the entire universe as a whole. The first of these holy mitzvos is the belief that Hashem is God. The Ibn Ezra contends that this is the only one of these commandments that is not expressed in the spheres of the cosmos. This is very reasonable considering how Hashem is not part of this universe, rather, He is the One that created it.

The second commandment is the prohibition of believing in other gods. This corresponds to the outermost sphere. This is the sphere that rotates the lower spheres and, as such, is perceived to be influencing the entire cosmos. Therefore, this prohibition clearly states that we are not to believe that it is a force other than Hashem Himself that is controlling the universe.

The third commandment is not using Hashem's name for no reason. This, states the Ibn Ezra, corresponds to the next sphere, the one containing the fixed stars and all the constellations. Some of the most spectacular beauties of creation can be found in this area and, continues the Ibn Ezra, is where Hashem's glory can be perceived. This is similar to His Holy name. Many have contended that these stellar beauties serve no purpose and are useless in the creation, so the corresponding commandment tells us not to use the Holy Name for no reason.

The forth commandment is Shabbos and this corresponds to Saturn. Based on the order of astrology mentioned in the Gemara (see Shabbos 129b and Rashi), Shabbos day is influenced by Saturn. Saturn is one of the two worst astrological influences, the other being Mars. Friday night is considered to be influenced by Mars, and Shabbos is, therefore, considered to be the most perilous day of the week. Accordingly, contends the Ibn Ezra, one needs to refrain from mundane activities on this dangerous day and only focus on the service of Hashem. Shabbos is the way to do this.

The fifth commandment is honoring one's parents. The sphere this is reflecting is Jupiter's. The Ibn Ezra mentions that Jupiter is considered to be the most exalted of the astrological influences (its position in both Roman and Greek mythology reflect this) and it demonstrates the idea of honor. We must honor the appropriate people and we have this holy commandment.

The sixth is murder and is Mars' sphere. Mars is the astrological influence of war and blood and this is how it has been portrayed by the ancient civilizations (Greek and Roman mythology, once agin, reflect this).

The seventh is not having forbidden relationships and the sphere is that of Venus. Venus is the astrological force associated with these types of forbidden pleasures (the Greeks and Romans had this one too).

The eighth is the prohibition of stealing and corresponds to the sphere of sun. The sun was considered to overpower and take all that it wants, whether intended for it or a different entity. As such, we must learn to respect others' property and leave it in their possession.

The ninth is not testifying falsly and this is Mercury's sphere. Mercury was associated with talking.

The last is not coveting another's possessions and is the last sphere, the moon. The moon has always been associated with desire and this commandment makes us aware that we are to control our desires not just our actions.

Although we no longer utilize this method to describe the physics behind the movements in the universe, it still accurately depicts the perception of the universe from man's vantage point. The Aseres HaDibros, in this way, show that all of the universe is to be harnessed in the appropriate fashion in order to allow man to serve his Creator appropriately.

The Gemara's Aliens or Others' Ignorance?

2010-01-24T16:52:00.005-05:00

I have heard the following pasuk, and its associated Gemara, cited so many times, as a proof from Chazal that aliens exist, that I felt it an appropriate post. In this week’s Haftarah Devorah proclaims (Shoftim 5:23),

"ארור מרוז אמר מלאך ה ארו ארור ישביה"

“Cursed is Meroz said the angel of HASHEM, cursed are its inhabitants, etc.”

The Jewish nation had just decimated the superpower of the world’s leading army. Sisera, Yavin’s most skilled general, and his army were annihilated. Devorah and Barak then proceeded to laud Hashem’s praises. In the midst of their song, they give thanks and credit to those that helped in the war effort and they admonish those that chose not to come and help. Meroz was one of those that chose not to help.

Meroz is not a common name or place in Tanach and, therefore, the Meforshim come to help the reader understand what Meroz is. The vast majority state that it was a city that was in close proximity to the battlefield. The Gemara, itself (Moed Katan 16a), offers two explanations as to what Meroz was.

The first explanation is that Meroz was a leading individual of a nearby area. As such, he had military influence and could have brought his army to help. The second opinion is that Meroz is a star. The Gemara then cites from an earlier verse that stated that even the stars of the heavens did battle with Sisera.

Based on this, many have assumed that if Meroz is a star, and Devorah cursed its inhabitants, then, obviously, Chazal were under the impression that intelligent life exists in other parts of the universe. I have even heard many state that the striking similarity in sound between Meroz and Mars makes it likely that there used to be (or is) life on that planet.

Unfortunately, this all seems to be based on a little bit of ignorance when it comes to how Chazal, and Rishonim, refer to astrological influences. Every area of the world is considered to be under the influence of part of the sky. The influence is called the ruling party and the people of the land are called its inhabitants (See Ibn Ezra's Reishis Chachma and Sefer HaTa'amim). It seems much more likely, that the Gemara was referring to this extremely familiar concept than to space aliens which are not a common talmudic theme.

The proof to this is the first statement of the Gemara. That opinion felt that Meroz was an important individual. Obviously, the inhabitants of this individual would be those living under his rule. Unless, of course, one wants to go so far as to suggest that this is proof of a parasitic species of warriors that inhabit their leaders.

So, in the meantime, instead of trying to find signs of intelligent life on other planets, perhaps, we should try and see how abundant it really is on Earth!

The Torah's Twilight Zone

2010-01-20T13:54:00.005-05:00

A fascinating theory that totally turns the concept of how day and night work in Judaism has been proposed by Rav Yaakov Kaminetsky zt"l in his commentary to this week's parsha. The Torah states that one is forbidden to leave over meat from his korbon pesach. All meat must be eaten prior to dawn. (Shemos 12:10) Rashi informs us that one would have thought that the prohibition was not to leave over meat till after sunrise, but the wording in this pasuk teaches that the time period is dawn and not sunrise (dawn is the twilight period prior in which there is light, but the sun is not visible above the horizon).

Rav Kaminetsky ponders why one would have thought that the time period discussed is sunrise. Regarding all other Torah matters dawn is considered to be the beginning of day. Why is it that in this specific instance that sunrise would have been more applicable had the Torah not specified that this mitzvah is similar to the rest?

Firstly, Rav Kaminetsky suggests that prior to Matan Torah day preceded night (this is also the opinion of the Rashbam in Bereishis on the pasuk of there being evening and morning for the cessation of a day of creation) and he cites many instances where this is clearly expressed. Regarding korbonos, day also appears to precede night as most korbonos are able to be eaten on the day they are slaughtered and the following night (with the exception of a shelamim). Also, the limbs of the korbonos were processed on the mizbeach throughout the night the follows their slaughtering. (Although, see Tosefos Menachos 49a - 49b who seem to have a different understanding)

Secondly, even after Matan Torah day is normally defined as when the sun is above the horizon and night is when it is below and twilight is night (even for non-kodshim mitzvos). The doubt of when night begins that is referred to as bein hashmashos is not a doubt of when day becomes night, rather, it is when the date changes (there is no bein hashmashos in the morning twilight in the post-Matan Torah world). This doubt is going to occur at the time period when the date should be changing, so prior to Matan Torah this occurred in the morning and after Matan Torah it happens in the evening. This means that, nowadays, at sundown on Friday it is night. However, we are uncertain if it is Friday night and it has not become Shabbos, or if this time period is attributed to Shabbos and it is the night of Shabbos. The day has become night, but we don't know whether it has become the next date.

Therefore, prior to Matan Torah, and referring to kodshim, one could have thought that the prohibition of leaving over meat would be from sunrise because that is when it would certainly be the next day. Since the date change happens in the morning, there is an amount of time that would have been bein hashmashos (prior to Matan Torah and for kodshim). The Torah, therefore, clarified that this prohibition starts from the earliest possible time to be called the next morning and that is dawn and not sunrise. Effectively making no bein hashmoshos for kodshim ever (see Rambam regarding leaving over meat from a shelamim as he seems to support this theory; also see my Tiferes Aryeh Zevachim chapter 32, available at www.hebrewbooks.org/36567, regarding if one needs to wait on the first night of Pesach to make kiddush).

This general concept is also discussed at great length by Rav Yitzchak Isaac Chaver zt"l in his Seder Zemanim, although he attributes the twilight period to daytime and not night.

Yeshaya HaNavi's New World Order?

2010-01-14T12:06:00.004-05:00

The astronomical reference in this week’s Haftarah is pretty fantastic. Although many of these posts are theories, I have found that there is a disproportionate amount of wording in Sefer Yeshaya that often has a dual meaning in the astronomical sense (Yechezkel is a close second). Because of that, it seems that when one encounters some of these underlying themes in this sefer that it is hard to discount them. Also, has to realize that the average person was as in tune with the stars, their movements and representations (they were perceived to be the ideas of nature and necessary for their agricultural society) and would certainly see these references as being obvious (like allusions in poetry or literature that are referencing contemporary issues).

The pasuk states (Yeshaya 66:3),

"שוחט השור מכה איש זובח השה ערף כלב מעלה מנחה דם חזיר מזכיר לבנה מברך און וגו'"

One who slaughters an ox [is as if he] has struck a man, the offering of a sheep [is like] the killing [by means through the back of the neck] of a dog, the giving of a flour offering [likened to] pig’s blood, the burning (see Metzudos) of frankincense is a forced blessing, etc."

The prophet is discussing the order of the world as man develops. At first the prophet focuses on the destructive path of man (as seen above) but the end of the chapter details the end of times when order will be restored and the wicked punished. It is interesting to see that the aforementioned verse seems to contain a very astronomical idea.

As we all know, there are four season and they start on the dates of the two equinoxes and two solstices. These dates are not just points in time, but the placement of the sun in the sky on these dates is integral. The location against the backdrop of stars is also referred to by the names of equinox and solstice. These areas were given significant weight by all ancient civilizations (see Ibn Ezra’s Sefer HaTa’amim).

At the time of Creation these four points were located in Shor/Taurus, Aryeh/Leo, Akrav/Scorpius, D’li/Aquarius. Over long periods of time, the stars appear to drift from their original place and, by the time of Chazal, these points shifted to being in the location of T’leh/Aries, Sartan/Cancer, Moznayim/Libra and G’di/Capricorn. Currently they have shifted even more and are in: Dagim/Pisces, Teomim/Gemini, Besulah/Virgo and Keshes/Sagittarius. The next shift will be similar to the first one mentioned, but with the order having D’li first and Akrav last. The shifts will continue in that fashion causing one to state that there are three basic makeups of these four points over the course of this world’s lifespan.

When analyzing the pasuk above, one sees that every grouping of three has two objects that seem to refer to two points of four from each set. All show the destruction of that item and could be showing that that item’s importance was being destroyed as the sun will no longer be placed in it during these important times.

The slaughter of an ox is compared to the striking of a man. The ox is the first point mentioned, Shor, and D’li, the last point, is considered to be a human pouring water and described, astrologically as human (see Ibn Ezra’s Reishis Chachma and Sefer HaTa’amim). The next grouping has a sheep and a dog. The sheep is T’leh, the first of the second set, and the dog, perhaps, is referencing Sartan. The dog is described as being killed from the back of its neck. If one looks to the constellations representing dogs in the sky, Canis Major and Canis Minor, he will see Cancer/Sartan, riding on the back of their necks. The next reference is the offering of flour and the blood of a pig. This seems to be showing the in between stage of the second and third set. (The first switching of sets had primarily happened in the time of Yeshaya , so perhaps, from the first to second set the prophet saw no need to discuss the in between motion.) In the hand of the Besulah is the star Spica and it is considered to be represented as stalks of wheat (see Ibn Ezra’s Reishis Chachma) and it is on the edge of Besulah. On the edge of Cancer is a star pattern that the Ibn Ezra tells us is represented as an iron pig (Reishis Chachma). Finally, the frankincense and the forced blessing can be shown as Dagim and Besulah. Dagim is considered to rule over many species plant life, including frankincense, and the way to describe the destruction of a Besulah would be to discuss the idea of her being forcibly taken (this is how Chazal reference the act of forcibly taking a woman as Ones, force). Therefore, perhaps, the "forced" blessing is showing the destruction of the Besulah.

Throughout the exile these changes of stellar position have all happened. Perhaps, the future will bring us something new. This can be seen in the phrase used by Yeshaya later in the Haftarah (Yeshaya 66:22),

"כי כאשר השמים החדשים והארץ החדשה אשר אני עשה וגו'"

"Because like the new heavens and the new world that I make, etc."

May we all merit to seeing this realization soon.

The Magically Disappearing Source of an Astrological System

2010-01-12T22:16:00.003-05:00

Due to Rosh Chodesh's occurrence this Shabbos, the regular Haftarah will not be read. While I plan IY"H to post something astronomical about the Rosh Chodesh Haftarah later this week, I found an amazing astronomical reference within VaEira's normal Haftarah, as well. While referencing Egypt, Yechezkel HaNavi states (Yechezkel 29:4),

"והדבקתי דגת יאריך בקשקשתיך וגו'"

“and I will cause the fish of your rivers to cling to your scales, etc.”

Rav Yehonasan Eibshitz zt”l (Ahavas Yehonasan) makes the following assertion. There are two astrological systems. One based on the twelve signs of the zodiac (which most are familiar with) and one based on the seven “planets” that are visible to the naked eye, the Sun, Moon, Mercury, Venus, Mars, Jupiter and Saturn (see Shabbos 129b and Rashi’s commentary). However, the zodiacal system is a more spiritually pure one and the seven planetary system is one that is more physical. Therefore, the lower level system can be accessed via magic and the higher one cannot.

Rav Eibshitz states that it is well known that the kosher animals and fish are placed under the influences of the higher level and the non-kosher ones are under the lower level. He states that a fish, דג, has the numerical value of seven connoting the seven planets, but the word for scales, קשקשת, equals 1,200. These scales are the attribute that can be used to classify a fish as being kosher. When removing the zeroes from 1,200 (מספר קטן) this reference conjures up the number 12 indicating the twelve signs of the zodiac.

Therefore, Paroh, the one being cursed in the prophecy, was being told that even with all of his magicians, he will be ensnared by that which is represented by the twelve zodiacal signs. Even though he may be capable of distorting and manipulating the purely physical, he will never be able to overpower the spiritual component of the world.

While this is a fascinating understanding, perhaps, more amazing to me is the concept in general. The earlier astrological sources all indicate that all species are influenced by both systems (see Ibn Ezra’s Reishis Chachma). Jews, usually the equivalent of the “kosher human”, are certainly expressed as being subjected to both influences (see Shabbos 129b, Shabbos 156a and Pesikta Zutrasa Shemos 1:2). When citing his source, Rav Eibshitz only states “as is found” and does not indicate an exact place. Rav Eibshitz takes for granted that the reader is familiar with this concept, yet, it seems so elusive. Obviously, such a reknowned talmid chacham in all of Torah, including the mystical side, clearly has a source, and he must have known that the Talmudic, Midrashic and Rishonic literature present difficulties (although, undoubtedly, he would be able to resolve these issues easily). Whatever he is citing must have been something that was widespread in his time, and yet, it does not seem to have been preserved up to the present. Any suggestions?

Moshe Rabbeinu's Birth and Demise Seen in the Stars?

2010-01-05T22:02:00.003-05:00

Rashi (Shemos 1:22) mentions that the Egyptian astrologers recognized the day which Moshe Rabbeinu was born as the day of the birth of the Jewish savior. They were, apparently, also able to see that he would eventually have some failure associated with water (this actually took place with the event when Moshe Rabbeinu hit the rock in Parsha Chukas). Therefore, Paroh decreed that all boys born that day, even Egyptian, must be killed by being thrown into the river.

When looking back to the year of Moshe Rabbeinu's birth (1392 B.C.E.) and the day on which he was born 7 Adar, one can, perhaps, see a little bit of what these astrologers saw. Saturn was entering into the constellation Pisces. Saturn is considered to be the planetary influence of the Jewish people (Ibn Ezra's Reishis Chachma). Pisces is considered to be the constellation that influences the Jewish people's houses of worship (Ibn Ezra's Reishis Chachma), and is associated with water as it is depicted as fish. While entering, Saturn could be viewed as the sign of the Jews finally finding its place of success, in the shul.

Interestingly, on the eighth day after his birth (his bris) Venus came extremely close to Saturn. Venus is associated with fertility (Ibn Ezra's Reishis Chachma) and at the bris is when the male child is considered completed. This celestial spectacle would been seen as the growth and development of this new savior. It also would have been easily predicted in advance by the Egyptian astrologers.

Even though, as mentioned by Rashi, the Egyptians did not know whether this savior was Jewish or not, since the eight day has significance to the Jewish people as being this day of completion, its occurrence would not have been discounted. So, perhaps, the Egyptian astrologers saw the entering into Pisces and deduced that the birth of the savior was possible, but they still could have thought that this was not indicative of the birth certainly occurring. Saturn is the slowesr moving naked eye planet, but it still makes a complete circle around the night sky over a thirty to forty year period. Maybe thirty to forty years later would signify the birth when Saturn would return to this position. However, once they saw that Venus would be touching it eight days later, they knew that this had to be the time of the actual birth.

How did they deduce that Moshe Rabbeinu would experience failure with water? Perhaps, they had seen a couple months earlier, when Moshe Rabbeinu was developing as a fetus, that Mars touched Saturn while in the constellation Aquarius. Mars does not come this close to Saturn on a regular basis. It can be centuries in between events like this from any given location. Mars, associated with death and blood (Ibn Ezra's Reishis Chachma) would be seen as affecting Saturn and, interestingly, it was occurring in the constellation Aquarius, the Water Carrier. Aquarius is seen as a man pouring out water from a bucket. The obvious connection would be to assume that the savior of the Jews, expressed by Saturn, would meet his demise, as seen with Mars, in the context of water, Aquarius.

(It is also of note that in the Midrash Rabbah, Rashi's source, the Midrash states that the astrologers made this prediction when Yocheved was pregnant with Moshe Rabbeinu. That seems consistent with this supposition because they would have begun making their predictions from that point and would use the future calculated events to continue their theories. Therefore, the Midrash and Rashi, if my theory is correct, are both accurate).

Perhaps, the most fascinating aspect of this entire theory is how it came to fruition. We know that Moshe Rabbeinu passed away 120 years later and it was punishment for hitting the rock (which brought forth water and showed the accuracy of the Egyptian prediction) that denied his entry into Eretz Yisrael. That year, and that day of his death, Saturn was in the same place as it was on the day of his birth; a place of water. Interestingly (although I don't know exactly what to make of the following), on day thirty of his passing, the last day that Klal Yisrael mourned Moshe Rabbeinu, Mars, Venus and Mercury all came extremely close (within a few degrees) of Saturn. This is an unusually rare event!!! Since I am not an astrologer, nor do I pretend to understand or study astrology (I have learned through some sifrei rishonim about it in order to understand some other ideas, such as astronomy, that they espoused), I don't know exactly what the significance of this event is, but I can tell you that any self respecting astrologer in those days would have seen it as a truly astronomical event.

Was Yissachar Really the One to Regulate the Calendar?

2009-12-29T17:38:00.001-05:00

We are taught that the bracha given to Yissachar in this week’s parsha is a reference to the fact that his children were experts in astronomy. In fact, the Rambam takes for granted that there used to be many volumes written by the descendants of Yissachar that detailed the celestial movements (Kiddush HaChodesh 17:24). As such they were able to determine the appropriate times for Rosh Chodesh as well as other complexities within the calendar. This is seen by his comparison to a donkey which is capable of shouldering a heavy yoke in order to carry it for its master.

Perhaps, the similarity does not end there. The pasuk tells us that he has no rest and that he sleeps outside of the city. This might be part of how Chazal knew to specifically apply Yissachar’s yoke to the necessary knowledge of astronomy. As any astronomer knows, one must leave the city in order that the pollution and city lights not interfere with his observations (yes, even back then the heat from the fires and the associated lights would create viewing problems). Also, it is obvious that the astronomer must be awake in the nighttime and, therefore, he will not be getting much rest.

The question that one might ask is that it seems from the Gemara in Rosh Hashana (24-25) that the household of the nasi, the descendants of David HaMelech (from Yehuda not Yissachar), was charged with this knowledge (see Superhuman Sight post of August 5). This apparent contradiction can, perhaps, be resolved by the Radak’s commentary to Divrei HaYamim 1 12:32. The Radak mentions that it was necessary for the king to play a role in the process of implementing the calendar.

It would seem that Yissachar was never the one who actually made the calendar, he was just the advisor to the king. The king, himself, would make the final determination whether he wished to listen to Yissachar’s advice. Therefore, after the monarchy had been abolished, it was the king’s descendants, the houshold of the nasi, that were empowered with this decision making. This is similar to the donkey in the bracha. The donkey is not carrying the burden for himself, he is merely shouldering it for his master. Yissachar’s extensive knowledge of astronomy was not intended to be used by Yissachar, rather, the king would implement it, as necessary.

To leave off with an oddity found regarding the earlier pasuk from Divrei HaYamim, the Targum seems to mention that Yissachar was also alloted the task of serving as the official astrologers of Klal Yisrael. It would seem that they would read the stars for astrological signs and determine (and, perhaps, advise the king) of the future events and of the necssary actions that Klal Yisrael must take. This is an amazingly fascinating explanation because this practice is something that is deemed to be a biblical prohibition (see Y”D 179). Any suggestions?

No Kidding

2009-12-23T22:27:00.003-05:00

Obviously, this time of year is celebrated by millions as the time when one year ends and the next begins. Most people assume that there is no recognition of this concept in Jewish thought. The two times associated with new beginnings are thought to be Nisan, the first of the months, and Tishrei, the beginning of a new year. Nisan marks the beginning of spring and the beginning of growth, and Tishrei marks the beginning of gathering in what one has worked for all year.

The truth is that, although not symbolic of a new year, this time period is, in fact, associated with a time of new beginning by Chazal. The Midrash (Tanchuma Haazinu 1) compares the life cycle of a human to the yearly cycle. While doing this, it states that after the individual has received his judgment from Tishrei (apparently enacted in Cheshvan) he begins anew in Teves. The Midrash mentions that this is why the mazal of Teves is a G'di, a kid. Just like a kid will develop into a mature goat, so too, this person is starting with a fresh start and able to mature.

Perhaps, the association follows the fact (certainly the secular new year does) that this time of year does mark a time of new growth. The sun's position begins to decline in the sky starting from late June. It continues to get lower and lower in the sky until right around the beginning of Teves. At that point the sun stops and reverses itself and begins to ascend higher and higher every day until late June. The days get longer and the nights shorter.

While no actual agricultural growth can be seen at this time, the sun's position allows one to see that things will turn around and the winter will end (hopefully sooner than later). This may not be a significant renewal to warrant a new year or beginning of the months, but it allows one to see that even though this time marks the beginning of the harshest season, it also marks the fact that that is already beginning its end. Eventually, when the sun is high enough the earth will have heated up enough and the spring will come around again!!!

8 weeks of not missing Tachanun on a weekday

2009-12-23T19:23:00.007-05:00

An interesting phenomenon occurs in any year containing two Shabb'tot Chanukka, such as this year: From after the end of Chanukka until the end of Shvat is a period of 8 consecutive weeks in which there is no calendrical reason for omitting Tachanun on any weekday. This is the longest consecutive period of not missing Tachanun.

As we will not have two Shabb'tot Chanukka again until 17 years from now (5787), so too we will not again have 8 consecutive weeks of Tachanun until 17 years from now.

Thanks to Shtikler, Rabbi Heber, and Tzvi Goldman for discussing this issue with me 3 years ago.

קדוש לבנה Advisory

2009-12-18T15:15:00.002-05:00

The מולד for this month was at 12:59am Thursday morning, ירושלים time. That translates to 5:59pm EST. If we were to subtract the 21 minutes from the conversion to Standard Time, that would make the מולד at 5:38pm. Many shuls on the Eastern Time Zone might very well be leaving shul at exactly that time on מוצאי שבת. Although I have previously advocated adjusting for the 21 minutes, my "Rabbinic Advisory board" has advised against it for concerns regarding the Equation of Time which at present, I don't quite understand.

Some facts about this שבת

2009-12-18T15:09:00.004-05:00

This is the last time we will have two שבתות חנוכה for another 17 years
I believe this is the longest possible laining we can have without a double פרשה

146 from מקץ

50 from נשא and בהעלתך

=196 פסוקים

Was the Menorah a Planetarium?

2009-12-16T18:04:00.002-05:00

The Rema (Toras HaOlah 1:15) compares the Menorah of the Beis HaMikdash to a microcosm of the cosmos. He states that the seven branches were symbolic of the seven "stars" that are known to move independant of the regular stellar motions. These "stars" are the sun, moon and the five planets that can be seen by the naked eye (Mercury, Venus, Mars, Jupiter and Saturn).

The comparison does not end there. The Menorah was lit in two stages, first five candles were lit prior to the afternoon sacrifice, and the latter two afterwards. This, says the Rema, demonstrates that the sun and moon, which appear significantly larger than the other five (they look like stars), are different. The fact that they are all lit from the western light also indicates that all these other bodies only reflect the light of the biggest of these, the sun.

There were eleven circular knobs on the Menorah and they represent the eleven spaces in between the twelve mazalos. They are round to demonstrate that the mazalos circle around through the year and, even though we discuss them as starting with T'leh/Nisan and ending with Dagim/Adar, they really have no beginning or end. There are twenty-two cups showing the twenty-two elements of which the universe can be subdivided; water, wind, fire, the twelve mazalos and the seven "stars" mentioned above. The nine flowers that adorned the Menorah were symbolic of the nine spheres that the Greeks perceived to surround the earth. These spheres were perceived to be in motion and through them the objects orbited the earth. Although these last two ideas seem outdated, the Rema mentions in the beginning of his sefer that his science is based on that of his time period and if one can use contemporary science to gain better insight then it is incumbent upon him to do so.

Dreaming of Astronomically Fat Cows!

2009-12-14T19:41:00.005-05:00

Fascinatingly, it appears that Yosef’s dreams of last week’s parsha (VaYeshev) are not the only ones that have a depiction of them in the sky (see the Starry Dreams of Grandeur post). In this week’s parsha (Mikeitz), Paroh has some very interesting dreams. In one of his dreams he sees seven fat cows emerging from the river. These unfortunate cows are then devoured by seven emaciated cows that emerged from the river afterwards. (Bereishis 41:1-4)

There are two star clusters, small patches of sky that contain a large amount of stars relative to the small space they occupy, that were discussed by the Ancients, the Hyades and the Pleiades. Both are found in the constellation Taurus/Shor, the Ox. The Pleiades were associated with seven sisters and their five half-sisters were those that the Hyades are said to represent.

The constellation Taurus/Shor has its horns dipping into the Milky Way. The Milky Way is the numerous stars that lie in the plane of our galaxy. Due to their distance from us, and that they are so close to each other (relatively), they appear as a nebulous cloud that wafts through the sky. Or, one could say, they appear as if someone has spilled milk across this area of the sky. Unfortunately, the Milky Way is too faint to see unless one can get far away from city lights. The Milky Way has also been compared to a celestial river since it appears like a glowing river that runs through the night sky.

These clusters can be seen as the two sets of cows that emerged from the river. Since both are in the constellation Taurus/Shor, the Ox, it is reasonable to associate these clusters with cows. These two star clusters, Hyades and Pleiades, would, therefore, appear to be emerging from the river of the Milky Way. The Pleiades, being further away would appear to have emerged first and their half-sisters would be following shortly after. As the story goes, the Hyades had all committed suicide after the death of one of their other siblings and they are seen as constantly weeping. The grim circumstances surrounding these stars does not conjure up a nice image; hence, the emaciated cows.

The obvious question that one should ask is that although the Pleiades symbolize seven sisters, and therefore, seven cows, the Hyades are only five. How could they be the second set of seven cows that emerged from the river? The answer might be that the representation in the sky is depicting what actually occurred and not what was seen in the dream itself. Although there were seven years of famine, we find that for the first two of these years Yosef had stored enough food to support the populace (see Bereishis 47 and Rashi Bereishis 47:18). Nothing is seen regarding the last five.

Starry Dreams of Grandeur

2009-12-08T14:56:00.006-05:00

In Yosef's dream (Bereishis 37:9), Yosef mentions that the sun, moon and an additional eleven stars were bowing to him. This was referencing his two parents and eleven brothers eventually becoming subservient to him (see Rashi). One could ponder, are these eleven nondescript stars, or are there eleven specific stellar objects that represent his brothers.

The Pesikta Zutrasa (Bereishis 41:1 and Shemos 1:2) teaches that the Twelve Shevatim are represented by the twelve signs of the zodiac. This Midrash takes the birth order of the Shevatim and aligns that in order with these twelve constellations. Therefore, Reuven, the firstborn, is represented by T'leh/Aries, the Ram, the first sign of the zodiac (representing the first month, Nisan). The implications, therefore, are that Yosef, being the eleventh son should be represented by D'li/Aquarius, the Water Carrier. This Midrash continues to state that Yosef was, in fact, represented by this mazal and cites a pasuk that calls Yosef a child. The word for child in Hebrew is "yeled" and when spelled backwards (in Hebrew) spells D'li (Aquarius).

The ancient civilizations saw the representation of D'li, a man spilling out water from a bucket, as one part of a bigger picture. Just below this constellation is Piscis Austrinus, the Southern Fish. The waters of the bucket flow directly into the mouth of this fish (specifically into the star Fomalhaut) and, therefore, sustain it.

When discussing the stars in their repective constellations, the Ibn Ezra, in his Reishis Chachma, mentions that there are 11 stars in Piscis Austrinus (this can also be seen in Ptolemy's Almagest). It seems that these eleven stars are dependant, and thus subservient, to their provider, D'li/Aquarius. Since this provider is associated by Chazal with Yosef, it stands to reason that these eleven stars of the dream are not just any stars, but those of Piscis Austrinus.

The symbolism of this dream and the night sky does not end there. The sun and moon travel on a specific path through the night sky. This path is referred to as the ecliptic and can be seen as the red line in the picture below. The ecliptic cuts through D'li/Aquarius at the bucket pourer's legs and, thus, it would appear that the sun and moon (when in this constellation) are prostrating themselves at the feet of this man. When viewed with knowledge of the night sky and Chazal's understandings, this dream seems to be very specific in its allusions. (It is of note that D'li/Aquarius has 42 stars. This is the same number of the travelings of Klal Yisrael in the Wilderness. Yosef's descent to Egypt can be viewed as a representation of wandering throughout an exile. Maybe this will be a topic for a future post.)

The Satanic Strategy of Scorpius

2009-11-29T22:56:00.004-05:00

The fascinating episode of Yaakov Avinu’s battle with the angel is recounted in this week’s parsha. For the first time in his life, Yaakov Avinu was taking control. As a young man he was still in the household of parents. Then he fled to Lavan’s house out of fear of his, slightly, older brother. Now, he was finally on his way to confront his brother. He was no longer subjugated to anyone else. It was at this time that this angel, Eisav’s angel, chose to attack.

Perhaps, this point in time was more of an opportune time to attack then can be seen in the pesukim themselves. Rav Yehonasan Eibshitz zt"l (Tiferes Yehonasan) states that this episode happened on Yom Kippur. We know that the first ten days of Tishrei are days of judgement, but, perhaps, this was even more extreme for Yaakov Avinu.

Rabbeinu Bachye (Bereishis 34:25) informs us that the third of anything is considered to be under the astrological influence of Mars and Scorpius. Both of these celestial objects are associated with destruction and desolation. Interestingly, both are associated with redness. Mars is the Red Planet (Maadim in Hebrew) and Scorpius' brightest star is Antares which is very red. In fact, its name means opposite Mars in Greek. Eisav was also associated with redness. In addition, Rabbeinu Bachye tells us, that the third of any item is subjected to the Angel of Death. The Ramban, when discussing the goat that was sent away on Yom Kippur (and also the red heifer) tells us that these ideas were taken and inserted into idol worship as some of its basic ideas. The other nations, and Eisav, were interested in tapping into what they perceived to be powers of the underworld. It is on Yom Kippur that it appears as if Klal Yisrael sends a sacrifice to appease these powers in order for them to remain quite during judgement. Of course, Klal Yisrael would not do this and this sacrifice was ordered by Hashem; however, its appearance seems to display this concept.

There is a phenomenon called the precession of the equinoxes. Without boring the reader with the details, the basic concept is that the constellations shift slowly over the course of many years. The reason why each mazal is symbolic of a specific month is because the sun is perceived to be located in that mazal’s region of the sky (see Rashi R"H 11b). Due to this precession, the technical order has been slowly shifting throughout time and we are currently one month off from the way Chazal describe the mazalos. Therefore, based on the old description the month of Nisan would be Dagim and not Adar. Initially, the month of Tishrei would have been described as being the month of Akrav, Scorpius.

In our scenario, we have Yaakov Avinu as the third of the Patriarchs. He is found alone on the final day of judgement in the month of the Akrav (although the equinox had already slipped into Libra, by the time Yom Kippur would the sun would already be in Scorpius). This would have seemed to be an opportune time for the Angel of Death, or the forces of Eisav, to strike. The third item is subjected to these influences and this item, Yaakov Avinu, is alone with nothing to protect him. It is in the month of Scorpius and the final day of the judgement. Yaakov Avinu, however, was victorious and, perhaps, this paved the way for Yaakov Avinu’s grandchildren, in the future, to have no evil inclination rule over them on Yom Kippur (Yoma 20a). Perhaps, this also had something to do with the fact that Scorpius was later reassigned, via precession, to Cheshvan instead of Tishrei.

When Klal Yisrael seem to be giving a present to these destructive forces, perhaps, what they are really displaying is how their father was able to overcome these forces. On the surface level it would appear as if Klal Yisrael has no chance to fend off these overpowering forces; therefore, it appears as if they are sending a present to them with the goat sent to Azazel. This would be comparable to Yaakov Avinu being seen as the major underdog in this battle. However, Klal Yisrael is able to overcome these forces. We are really sending a present to Hashem. We are showing that even though the objective onlooker may think that we feel powerless to these forces, we recognize that, with trust in Hashem and the observance of His Torah that we will succeeed. Yaakov Avinu overpowered both the angel and his brother. He then went to travel to Sukkos (Bereishis 33:17), so too, we overpower these forces every year and then travel from Yom Kippur into Sukkos.

Can the Torah's South be North?

2009-11-23T11:23:00.002-05:00

In this week’s Haftarah we are told (הושע יג:יב),
"צרור עון אפרים צפונה חטאתו."
"Ephraim’s iniquity is bound, his sin is hidden."
Earlier, the navi had made it known, clearly, that the sin of Ephraim was idolatry. Idolatry being "hidden" is something that actually refers to an astronomical fact. More specifically, that which is hidden shows that idolatry is ridiculous.

Rabbeinu Bachye (Bamidbar 2:2) informs us that the cardinal directions, east (מזרח), west (מערב), north (צפון) and south (דרום) are named such because of the sun’s perceived motion (also see Ramban Shemos 26:17). מזרח is the word for east because it comes from zarach meaning to shine. It is from this direction that the sun begins its journey every day. מערב is from erev which means nightfall because the sun’s journey ends here at nightfall. דרום is actually a contraction of two words, dar and rom, meaning dwells high.

The sun, to those at northern latitudes, rises from the east and travels on the southern portion of the sky and sets in the west. צפון also means hidden and that is why north is referred to as such. While the sun can definitely set and rise from a slightly northern direction, it NEVER travels on this side of the sky. The sun, the most commonly chosen idol, should have been rejected as a god for this reason. The fact that it has no power in this area, and that it sets, shows its impotence!!! The Rema (Toras HaOlah) tells us that this is why the pending destruction of the first Beis HaMikdash was described by the navi, Yirmiyahu, as coming from the north. This was to show the idol worshippers that they were horribly wrong. Perhaps, this is why Ephraim’s sin is depicted as being hidden, as well.

When describing these types of ideas, people sometimes ask why the Torah seems to totally disregard those in the southern hemisphere. For them, it is the northern side that the sun travels on and the southern side is "hidden". I am not 100% sure, but I feel that the answer is either that since the Torah was given in the northern hemisphere it is told from that perspective, OR that the Torah would have called north darom and south tzafon to these people!!! The idea is not the actual direction, but the solar movement. If so, then it is reasonable that this would be the case.

Rosh Chodesh Not a Function of the Moon?

2009-11-17T08:47:00.004-05:00

Most are familiar with the fact that Rosh Chodesh is associated with the lunar cycle. Therefore, when they see the Yerushlami (Rosh Hashana 14b) they do a double take. The Yerushalmi states that both the sun and moon play a role in the determination of Rosh Chodesh. Essentially, when the new moon is sighted and/or sanctified by the official beis din, the NEXT DAY is considered Rosh Chodesh.

The Yerushalmi determines this based on a pasuk that states that the sun knows its path and the moon determines the specified times. The Yerushalmi understands this to mean that through the sun's path we determine the times of the moon and the effects of a new moon will not happen until that solar day (at sunset) is over. In this way, Rosh Chodesh can be viewed as a synthesis of the solar and lunar paths in the sky.

Although, the Acharonim on the page stipulate theories in order to try and read this Yerushalmi within the conventional understanding that the sun does not have any effect on Rosh Chodesh, the plain reading (as expressed above) can be found as given by Rashi on Bereishis Rabbah (6). While this opinion does not appear to be considered by the Bavli, and certainly not by the Rambam (Hilchos Kiddush HaChodesh), it is still fascinating to see it in a primary text. (For a resolution to the problems presented by certain Mishnayos in Rosh Hashana please see the post Superhuman Sight that I posted here on August 5 of this year.)

The Shibbolei HaLeket (168) references this Yerushalmi (in the plain form, as well) and states that this is an answer to a question that he has pondered in the past. When a month has 30 days, the last day is called Rosh Chodesh in addition to the following day (the first of the next month). He wonders why this day should actually have any sanctity considering that it is not the true first of the month. He responds by saying that this day enables the following to be Rosh Chodesh, simlar to the day beis din declares the sanctification of Rosh Chodesh which causes the FOLLOWING day to be Rosh Chodesh. He cites this Yerushalmi to support his claim!

Imprecise Precision in Kiddush HaChodesh

2009-11-11T20:52:00.004-05:00

Recently, I have noticed a newer practice in several shuls. When they announce the molad they declare that the molad "IN YERUSHALAYIM" will be (or was) at such and such time. Clearly, people are trying to be more precise and accurate with their announcements.

The actual molad is the time when the moon is lined up, directly, with the earth and sun. This is referred to as a lunar conjunction. From this point on the moon will begin to "grow". This event, obviously, happens in one moment and, therefore, one may want to know to which place the time announced is referring. We happen to use a calculated molad which is based on the average amount of time between conjunctions, but this still corresponds to a split second.

If one wanted to, he could figure out when the times of kiddush levana are based on the molad. Therefore, it seems like a wise practice to be more precise so that people will not recite kiddush levana too early or late (thinking that the time was their own time such as EST or PST). It seems clear that most halachic authorities (with the notable exception of the Alei Yonah) maintain that the molad is based on Yerushalayim time.

While noble in theory, this idea is actually, in my humble opinion, doing the exact opposite of what it is trying to accomplish. First of all, let's be honest, almost nobody has a clue what is being announced or of its implications. The few people who do (and know how to calculate kiddush levana times) most probably know that the time announced is based on Yerushalayim. Also, announcing "in Yerushalayim is completely inaccurate, as well and does not resolve anything.

Prior to the nineteenth century every city (location) had its own "timezone". They based their clock on the equinox and considered sunrise and sunset to be the ends of the day. They then called those times six o'clock and kept this count throughout the year. Since Brooklyn is east of Baltimore, for example, Brooklyn will be a little bit ahead of Baltimore's "timezone". When the trains started to run they needed to make uniform timezones in order for them to run on time. This was the STANDARDIZATION of the timezones. That's why we have Eastern Standard Time, etc. Whole segments of countries adapted to one timezone and rejected their local "timezones".

The times mentioned in the announced molad are not of the standardized time in Yerushalayim, but of the local time. It is actually about 21 -22 minutes off. This means that even in Yerushalayim one needs to subtract this amount from the announced time prior to calculating kiddush levana. This is not a new concept and most rabbanim and calendars are familiar with this and they adjust (or inform the reader to adjust) accordingly.

Therefore, unless one announces the time as being in Yerushalayim Local (or Solar) Time, effectively they are announcing it in Yerushalayim Standard Time. Even if one were to announce it as such, I think that it would just create confusion and blank stares since most people don't know what that means. Therefore, I would, humbly, suggest (although I know some honorable rabbanim disagree) to avoid confusion and just announce the molad in the way that it has been for as far back as most can remember. Most people have no clue as to what it is anyway, and what does one gain by confusing them?

Mincha 3 Minutes After Chatzos?

2009-11-08T21:24:00.006-05:00

Now that the clocks have changed, many are finding themselves able to daven mincha at very early (and often times convenient times.) Couple that with the fact that we find Yitzchak Avinu davening mincha in this week's parsha and it makes for a great topic. Many are familiar with the common halachic practice of waiting 1/2 hour (defined as a 1/24 of the time between sunrise and sunset or 30 minutes, whichever is longer) from midday to daven. Upon further analysis, one must ask why one cannot daven much earlier (say 3 minutes after midday) during many times of the year.

The reason for this practice is as follows. The Gemara (Yoma 28b) tells us that they delayed from davening mincha (or bringing the afternoon offering in the Beis HaMikdash) until they could be certain that it was after midday. Since the walls in the Beis HaMikdash were sloped, it took 1/2 hour after midday for them to cast a noticeable shadow. Therefore, we wait this amount of time (the Mishna Berurah in his Shaar HaTziyun 233:8 is unsure if this half hour is 1/24 of the day or 30 minutes and this is why many take the longer of the two; athough ALL the earlier sources maintained it was 1/24 of the day).

We must identify upon which day we are talking regarding the shadow from the walls. The sun always "travels" at the same speed. However, during some days the sun is going in more of an east/west motion and others it is going more up/down. In the summer when the days are long, the sun is not taking a steep angle at midday and most of its motion is seen going east/west. During the winter, the sun is going at a steep angle because the day is short and it is starting to go downwards quickly. The sun will therefore cast the same amount of shadow in the summertime at a far shorter time interval than the winter.

The Gemara tells us that the day we are talking about is when Erev Pesach falls on Erev Shabbos. On such a day, the afternoon offering would be brought a half hour after midday, as opposed to a normal day when it would be brought three and a half hours after midday. Since Pesach is around the time of the vernal (spring) equinox, one can now figure the time required for the shadows throughout the rest of the year.

In the summertime, it would only take 9 minutes for the sun to travel from midday in a westward direction to reach the same point. In the winter it would take 50 minutes. This does not take into account the fact that the sun is higher in the summer than winter. That would make the times more extreme. If one goes to a latitude higher than Yerushalayim, that will also shorten the amount of time necessary to cast the shadow.

All this can be seen via a simple experiment. Take something like a book and lean it against a wall. Then take a flashlight and move it from one side to the next and watch how quickly the shadow is cast. Notice that if the "across" motion is done more quickly the shadow is cast faster. Also, notice that if the flashlight is held higher the shadow is cast sooner.

Could this mean that here in Baltimore we could daven mincha in the summer at 3 minutes after midday? The answer would most certainly be "no." A reading of the Rambam (Hilchos Tefillah 3:2) makes it clear that we are not mimicking what could be happening in the Beis HaMikdash if it were in your location and on the day you are davening. We are calculating the concept of the time based on the Beis HaMikdash and utilize when they would bring the sacrifices. Since the only day this offering was offered so closely to midday was around the vernal equinox we only take that day as a reference point. Therefore, even though the shadow would be cast much sooner in the wintertime and in Baltimore, we don't care. It must also be noted that one should preferably not daven prior to 3 1/2 hours after midday unless there is a pressing need. This is seen in the Shulchan Aruch and comes about from the fact that they only offered the sacrifice earlier in the Beis HaMikdash when there was a pressing need.

The Sky is Falling (on Sedom)!!!

2009-11-05T22:41:00.004-05:00

Is it possible that an ancient tablet, currently in the British Museum, is actually a copy of what Avraham Avinu recorded the morning that Sedom was annihilated? Tablet K8538 is a clay tablet that many have referred to as "The Planisphere". It is clearly depicting some astronomical event that occurred many years ago as it contains a snapshot of the sky at a specific moment in time.

Although the tablet dates back to 700 B.C.E., the author of its cryptic message, clearly, was copying from an older text. The positions of the stars clearly show a date that is much older than the one attributed to the age of the tablet itself. If so, then one can conclude that the author was actually copying from a much earlier text.

Why would someone have bothered to copy some archaic and senseless picture of a night sky? Rather, it seems that this specific event must have been known and recorded over and over and the event recorded must have been something fantastic. With this in hand, one can appreciate some of the theories that have come about.

The tablet shows stars, planets and something streaking across the sky. Many have suggested that this must be a comet of some sort. It is clear that the observer was coming close to daytime based on the timing that can be seen from the celestial objects. There is also a plume of smoke that was drawn on one edge of the tablet.

The actual night in question and the exact year is subject to dispute. This mainly comes about because of the poor condition of the tablet and the inability to decipher all of the objects on the tablet. However, two scientists, Alan Bond and Mark Hempsell, have proposed that this observer saw a meteor entering the atmosphere. They suggest that he was located in the Middle East and, based on the trajectory of the object streaking across the sky, he saw a meteor that eventually impacted at Koefels in the Austrian Alps. This impact caused a massive plume of smoke that would have made its way all the way back to the Middle East.

This plume would have caused mass destruction and it was burning hot. It is fascinating, because it appears that Kofels has an impact crater that could match this exact scenario. I must concede, Bond and Hempsell place this event at a much earlier date than Avraham Avinu's lifetime (actually it would be in Enosh's lifetime, perhaps, the "flood" of his time since it came from the direction of the sea), but it is of note that the date is hotly contested. Also, with this event happening within biblical times and within the vicinity where the biblical events were recording, one would think that such a massive and destructive event would be recorded somewhere in the Torah.

The pesukim (Bereishis 19:27-28) record Avraham Avinu rising at dawn and watching toward the direction of Sedom and witnessing a pillar of smoke arising from that area. It is fascinating that the Torah records that aspect of the event and that Avraham Avinu would care to watch. Perhaps, he recorded it in order to have a document to share with others to convince them not to sin like those of Sedom. This may have become a famous document and been copied from generation to generation. Perhaps, this tablet is actually a copy of the original done by Avraham Avinu.