Astro Torah

Adar Sheni and Amalek

2012-01-30T09:25:00.000-05:00

Towards the end of the Parsha we read about the war with Amalek. Yehoshua was charged with leading the army to combat this formidable foe. The classic commentaries to Tanach with regard to Shaul HaMelech's campaign against Amalek teach us that the Amaleki were proficient in the occult and were especially educated in the ways to harness the astrological forces to their benefit. Rabbeinu Bachye maintains that in the battle discussed in this week's parsha that Amaleki chose soldiers who were destined to live out the year based on their astrological sign.

By utilizing such a "draft", the Amaleki were confident that they could not be defeated since their soldiers were unable to be killed. Rabbeinu Bachye mentions that this is why it was necessary for Yehoshua to choose men to go out to war. The pesukim in our Parsha state that Yehoshua was charged with selecting men to go out to fight. Rabbeinu Bachye is of the opinion that this was not merely a command that Yehoshua assemble an army. Yehoshua was charged with finding people with the correct astrological signs so that the Israelite army would also be comprised of men who were unable to fall in war. This, says Rabbeinu Bachye, is why when Yehoshua's offensive was successful that the pasuk mentions that the enemy was weakened. They were only weakened because they could not be defeated entirely. The enemy soldiers became weak and tired of battle, but there were no actual casualties of war since the soldiers were unable to be killed in battle.

Rabbeinu Bachye makes it seem that the individuals mentioned had specific astrological signs and that is what protected them. The Chizkuni takes a slightly different approach. The Chizkuni also is of the opinion that the Amaleki were harnessing the forces of the astrological signs and that Yehoshua was charged with selecting Israelite warriors who had appropriate astrological signs to combat them. Unlike Rabbeinu Bachye's interpretation, the Chizkuni felt that the Amaleki were using the astrological forces directly to fight the Israelites. Therefore, the Chizkuni states that the men chosen to fight Amalek were not those who had specific astrological signs, rather, they were those who had no astrological sign whatsoever. Yehoshua was charged with gathering men who had been born in Adar II. The Chizkuni maintains that Adar II has no mazal since all twelve have been assigned to the earlier twelve months. Since they were not bound by mazal, the Amaleki would not be able to use astrology to combat them.

This approach of the Chizkuni is fantastic because based on Rashi (Rosh Hashana 11b) and the Ibn Ezra (Reishis Chachma and Sefer HaTaamim) it would seem that the astrological signs are based on the solar calendar and that which we state that the lunar months align with the signs is only based on the average years. In a solar calendar there are always twelve months and all months are assigned a sign. The Chizkuni would seem to argue with this premise and state that the signs are based on the lunar months. Perhaps the Chizkuni would actually maintain that the nations of the world who only have the solar calendar would have their signs based on the solar calendar, but the Jews would be based on the lunar calendar. If that is true then this technique of Yehoshua was a surprise defense that the Amaleki had probably not counted upon. The Amaleki, only familiar with the solar calendar, would have no understanding of what it would mean to have a person that has no mazal since they have no such month of Adar II. Yehoshua, on the other hand led an army of signless warriors and routed this archenemy of ours.

I find it interesting to mention something written by Rav Dovid Cohen in his Masos Kappai. Rav Cohen points out that Ephraim and Menashe were compared to fish by their grandfather Yaakov when he blessed them in Parshas VeYechi. Sometimes we find that Ephraim and Menashe are considered like one Shevet and are referred to as Shevet Yosef, and other times we find that they are two and called by their own names. This is similar to Adar, symbolized by the astrological sign of fish, which is sometimes one month and other times, like this year, two. It is important to note that Yehoshua was a scion of Ephraim and it was he who led this army in this week's parsha.

On a different note, often I have heard people try and prove the existence of aliens from this week's Haftarah. See here for a discussion of this topic.

Korban Pesach in the Sky

2012-01-25T22:55:00.000-05:00

I have been told in the past that I am probably the only person who finds Divrei Torah on Parshas Bo that are about astronomy and have nothing to do with the mitzvah of Kiddush HaChodesh. (For example, did you ever wonder which star Paaraoh was referencing when he said, "Ra'ah is against you ...," or did you recognize that the verse that says that no dogs barked at the Jews is also discussing an astronomical event that was significant to the Egyptian people of that time? These ideas are discussed at length in my new book, The Secrets of the Stars, available here.) In order to hold my unique title I would like to share a few thoughts about a fascinating comment by the Rokeach regarding the Korbon Pesach.

The pasuk informs us that the Pesach had to be a male ovine creature, but that it could be either a sheep or a goat. (Shemos 12:5) The Rokeach teaches that these two choices symbolized the astronomical events that occured on that miraculous night in Egypt.

Every month the sun appears to be in a different place in the sky relative to the background stars. In fact, every month it has moved from being juxtaposed in front of one constellation and then appears to be occupying another. For example, in the month of Nisan it is in the constellation T'leh (Aries, the Ram), but in the month Iyar it has moved to the constellation Shor (Taurus, the Ox). Since when the sun is visible it is daytime, this means that the constellation that the sun is occupying will be rising with the sun. This is considered to be the mazal of the month. (Rashi Berachos 11b; these positions have shifted since ancient times and no longer does the sun occupy these positions in these specific months) In the month of Nisan, the one of the Pesach years ago, the mazal that rose at sunrise, and was therefore perceived to be in control, was that of T'leh. Additionally, says the Rokeach, if one takes the numerical value of the Hebrew word T'leh and that for blood, "Dam", he will find that they are equal. (Rokeach Shemos 12:5)

The Rokeach continues to describe more about the celestial happenings and symbolism of that night. Every two hours another mazal appears to be rising from the east as the sun (and background stars) makes its way across the sky from east to west. On the night of the Pesach of Egypt the constellation that was rising from the east at nightfall was Moznayim (Libra, the Scales). At midnight, the time that Hashem exacted judgment on the Egyptians and killed their firstborns, the mazal rising from the east was G'di (Capricorn[us], the Goat). Thus, we find that T'leh and G'di were in positions of power during this plague and we therefore serve Hashem by offering these two animals, sheep and goats in His service. Additionally, blood (the numerical equivalent of T'leh as stated above) symbolizes the planet Mars and that is a representation of death and blood and it was at this time that death and murder was happening in Egypt.(Ibid.)

Perhaps, there is more symbolism than just what was stated above. Besides the T'leh, G'di, and Mars being expressed; it would seem that Moznayim, the Scales, were also displaying something very important. Just like the mazal that rises at daybreak is considered to have influence, so too, the one that rises in the evening is considered to exert some force. The mazal of Moznayim is symbolic of the scales of judgment and this evening certainly was one of judgment. (Midrash Tanchuma Haazinu 1)

Even more is that there are seven ancient planets: the sun, moon, Mercury, Venus, Mars, Jupiter and Saturn. Of these they can be split into two categories, the sun and moon in one and the other five planets in the other. Each of these entities is considered to rule over one (or two) of the 12 mazalos of the zodiac. Twelve obviously does not divide by seven evenly, so the method is not to give every planet an equal amount of mazalos to rule over. The sun and moon are each given one and the rest of the planets have two a piece. Mars has T'leh (Aries) as one of its mazalos. (Ibn Ezra Reishis Chachma 2) So, in addition to T'leh being powerful, its ruler (and planet whose symbolic expression of blood has an equivalent numerical value to itself) was also finding its expression.

Also of interest is where Mars was positioned that fateful night. Mars was to be found in the constellation D'li (Aquarius, the Water Bearer). D'li is the mazal of Klal Yisrael. (Ibn Ezra Shemos 31:18) The Rokeach teaches us that when the destructive deathly force of that night, the Mashchis, saw the blood of the Pesach on the doorposts he was confused and believed that death had struck those houses and he therefore turned away. (Rokeach Shemos 12:5) Mars and its death were prepared to strike even Klal Yisrael, in whose constellation Mars was occupying, but through the Dam, blood, of the mitzvah were saved

Stars Fell on Egypt

2012-01-19T07:35:00.000-05:00

Hashem informs Moshe that He will harden Paaroh's heart and then Hashem will punish the Egyptians and take His hosts, His nation of Bnai Yisrael from Egypt. (Shemos 7:3-4) The word "hosts" is generally applied to the celestial objects and attests to the fact that they display Hashem's might and rule over the world. Rabbeinu Bachye points out that Bnai Yisrael are compared to the stars and are therefore worthy of this title. Both the stars and Bnai Yisrael represent the connection of this world to the next, they both display how Hashem controls all of nature. (Rabbeinu Bachye Shemos 7:4)

I was wondering if, perhaps, there was some additional meaning and a reference to the stars themselves. Perhaps, one could read the verse as stating that Hashem was taking out His hosts AND His nation of Bnai Yisrael. In this regard there are two entities being freed, the first is Bnai Yisrael and the second is the multitudes of celestial objects.

We know that the Egyptians had a distorted view of the world and therefore practiced pagan idolatry. The purposes of these practices most often was to connect with the astrological forces which were perceived as gods. (See Rambam's description of Avodah Zarah in the beginning of Hilchos Avodah Zarah) In fact, the Meiri mentions that all Egyptian practices and even their daily life was centered around astrology. (Meiri Pesachim 5a)

The celestial objects, meant to display Hashem's glory, had effectively been "taken captive" and enslaved by the Egyptians. The Egyptians were using the celestial objects in acts of defiance against Hashem instead of their appropriate use which would be to recognize Hashem's greatness. Just like the Jewish nation was enslaved, so too, the stars that represent Klal Yisrael were subjugated.

Most of us are familiar with what is, perhaps, the most famous Ramban on Chumash. Towards the end of Parshas Bo the Ramban shows how the Makkos were effectively a teaching tool to show that Hashem controls the world and that He is still in charge. This concept is the antithesis to the Egyptian philosphy. Instead of all the various celestial forces being independent forces of nature, it is Hashem that is really the Force of all forces and He is completely in control. The Makkos effectively displayed Hashem's taking of His stars back. Once Hashem showed that He was in charge, the stars could no longer be seen as deities, rather, they displayed His phenomenal might. Thus, Hashem took both Bnai Yisrael and His hosts of stars from Egypt.

Reflections of the World, Klal Yisrael, and the Sky

2012-01-11T23:10:00.000-05:00

The ancients saw the sky as comprised of 48 constellations and 7 planets (the sun, moon, Mercury, Venus, Mars, Jupiter, and Saturn). Of the 48 constellations, 12 were given more significant status and are considered to be the primary constellations. These are the twelve signs of the zodiac. All of nature was considered to be influenced by all these factors.

For example, the week is comprised of seven days and each one is assigned a different planet as its representative. (Ibn Ezra Reishis Chachma 4; also see Rashi Berachos 59b) The world is also considered to be divided into 7 major regions. Eretz Yisrael is considered to be the center of these. Rabbeinu Bachye references this when discussing the order in which the Shevatim are listed in the beginning of this week's Parsha. The Shevatim are listed as: Reuven, Shimon, Levi, Yehuda, Yissachar, Zevulun, and Binyamin. Rabbeinu Bachye points out that Binyamin is out of place in this list. As the last born he should be after his older brother Yosef. Rather, he is chosen to be the seventh in this order because the Beis HaMikdash was destined to be in his portion of Eretz Yisrael. Just as Eretz Yisrael is the seventh region of the world, so too, Binyamin is listed as number seven. Rabbeinu Bachye then asks how Eretz Yisrael can be considered to be the seventh since it is the middle region and must therefore be considered to be the fourth of seven. To this he responds that it is comparable to Shabbos. Shabbos is listed as the seventh day of the week in the manner in which we talk. However, Shabbos is sometimes referred to as being the central day of the week. From Wednesday on we focus on the coming Shabbos, and through the following Tuesday we are still feeling the holiness of the previous. Thus, although it is perceived as the middle and central day, it is also numbered as seven. So too, Eretz Yisrael is the middle and central portion of the world, but it is also number seven. (Rabbeinu Bachye Shemos 1:2-3)

Moshe Rabbeinu was also numbered seven if one thinks about it. If one follows the generations from Avraham Avinu, Moshe was the seventh. The list is: Avraham, Yitzchak, Yaakov, Levi, Kehas, Amram, and Moshe. He was born on the seventh day of the month (interestingly enough it was of the twelfth month, see later in this post about the symbolism of twelve). It is of note, that his natural birthdate should not have been 7 Adar, rather, he was born prematurely. His natural birthdate would have been 6 Sivan (the day upon which Hashem gave us the Torah years later). (See Rabbeinu Bachye Shemos 2:2) All these number sevens seem to show the culmination and completion of world and a representation of a more perfected state.

The number twelve also shows completion of the natural order of events. There are twelve months and twelve Shevatim. Chazal compare the 12 Shevatim to the 12 mazalos. (See Pesikta Zutrasa Shemos 1:2 as an example) In Moshe's prophetic vision in the Parsha, Hashem tells him, "This is my name eternally, etc." (Shemos 3:15) Rabbeinu Bachye points out that the numerical value for the Hebrew for "this" is equal to 12. Hashem was teaching Moshe some deep understandings of His name. Kabbalistically one can take the four letter name of Hashem and rearrange it in 12 different fashions. (See Shaarei Orah of Rabbeinu Yosef Gikatilla and Bnai Yisaschar who assign a different configuration to each month/mazal of the year). If one puts all the configurations together he will have a total of 48 letters and this is considered to be the 48 lettered name of Hashem. (Rabbeinu Bachye Shemos 3:15) How fascinating that Hashem encoded the way this world works to also have 12 primary constellations, but to also have a total of 48 when viewing the sky as a whole.

Was Yissachar Really the One to Regulate the Calendar?

2012-01-03T16:38:00.000-05:00

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). For more on this
click here.

Also, for a celestial description of Yaakov's funeral click here.

The Goodness of Teves

2011-12-26T09:35:00.000-05:00

Although the names of the months that we have in our calendar are of Babylonian origin (See Ramban Bo 12:2), there is a Midrash that darshans them. (See Torah Sheleimah Miluim Parshas Bo P.177) It is very interesting to look through the quick list of names and their meanings and gain perspective about the months.

The month that we are just beginning now is called Teves. The Midrash tells us that the grammatical root of this word is Tov which means good. It was during this month that Og and Sichon were killed in battle by Moshe Rabeinu. So formidable were these foes that this Midrash states that even Moshe Rabbeinu feared them. The goodness of this victory is so great that this month's name reflects that.

It is interesting to point out something that I posted a little bit about last year during this time. Teves is the time when the winter solstice occurs. While this event is the first day of winter, it also marks the shortest day of the year. From this point on the days begin to get longer. Thus, it has been seen historically as a time of renewal and a time to emerge from darkness. Another Midrash mentions that the astrological sign of this month, G'di (Capricorn[us]) shows such a renewal. (Tanchuma Haazinu 1) This sign is shown as a young goat that is the epitome of an immature creatue about to begin developing. It is similar to the T'leh (Aries) that is the sign of Nisan, the first month, since they are both ovine creatures. The T'leh, says this Midrash, has gone through its lifecycle and it is now in Teves that it finds a rejuvination and renewal as a young kid, G'di. How apropos then that the first portion of the conquest of Eretz Yisrael happened at this time. This was a new beginning for Klal Yisrael as they were starting anew in their land.

This is also the reason why many cultures have their new year at around this time. They viewed this time of year as a time of rebirth and, therefore, the connection to start a new year now was seen as obvious.

Dreaming of Astronomically Fat Cows!

2011-12-21T17:21:00.000-05:00

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.

Was the Menorah a Planetarium?

2011-12-20T18:00:00.000-05:00

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.

B"H, as I have mentioned in previous posts, it seems that my new book, The Secrets of the Stars, is in bookstores across the US. If anyone will be in the Skokie/Chicago area, I will be speaking there this coming Shabbos and Sunday!

The Greek Rosh Chodesh

2011-12-19T09:36:00.000-05:00

On Chanukah we commemorate the victory of the Chashmonaim over the Syrian Greeks and light our menorahs to recognize the miracle of the burning oil in those days. Chanukah is one of many festivals mentioned in Megillas Taanis. The overwhelming majority of holidays mentioned in this old text have ceased to be celebrated, yet Chanukah has not. The reason given for it being an exception is that Chanukah has mitzvos associated with it and these other festivals do not.

While that is certainly true, it is still astounding to see that we celebrate a victory whose mark seems to have faded. Why does the fact that there is a mitzvah involved change things?How is it that we celebrate a victory whose effects seem to not have any impact on our lives?

Before stating the obvious answer, I would first like to point out a few things. We are taught that one of the decrees that was imposed on the Jews of that time was that they were not to practice Rosh Chodesh anymore. The nationalistic expression of having our own calendar was something the enemy did not want us to possess. In fact, many rules and regulations of our calendar were purposefully kept secret in case such a decree would ever come into existence. (See Rabbeinu Chananel and Baal HaMaor R"H 20b). What is more interesting is that knowledge of Rosh Chodesh and the calendar is predicated on knowledge of astronomy. It is this scientific knowledge that the Gemara proclaims is the "Wisdom and understanding to be seen by the other nations," that the Jews have. (Shabbos 75a)

If one looks at the Rambam's record of Hilchos Kiddush HaChodesh he will see rules of astronomical observation that enable one to regulate the calendar. The Rambam mentions the source of this knowledge that he is recording. As I am sure you have guessed, it was the Greeks!!! (17:24) How could it be that the pride and expression of our wisdom that was supposed to be our signature was usurped by the Greeks? The Rambam mentions that initially there were scholars from Shevet Yissachar that possessed this knowledge and that they had compiled books on this topic. Unfortunately, those works have been lost.

The standard Divrei Torah for Chanukah generally focus on the clash of cultures between the Greeks and the Jews. Both cultures gave significant weight to knowledge, however, the Jews were focussed on Torah knowledge which is pure and holy. The Greeks did not care for this truest of wisdoms. The victory of Chanukah was symbolic of Torah being victorious over this other culture, it was not just a war of independence, it was a clash of ideologies.

Nowadays we find ourselves in exile and we wait for redemption. The true wisdom of Torah has not been able to shine forth and inspire the world to serve Hashem. The Greek philosophy seems to be winning. However, we can look at that small glimmer of light that was Chanukah from years back and realize that things will return one day to their glory. Shevet Yissachar, the epitome of Torah scholars, initially were the ones that were looked towards for wisdom, but then we sinned and the "Greeks" moved in. Our glory cannot be seen and we seem to use the Greek understand to figure out Rosh Chodesh! One day, though, we will be victorious. The mitzvos of Chanukah make it eternal. Chanukah wasn't like the other festivals which showed victory in extreme situations. Chanukah displays that it is the mitzvos and Torah life that will be victorious eventually.

Happy Chanukah!

Once again I am thankful for my recent sefer, The Secrets of the Stars finally coming out. I will, IY"H, be in Skokie/Chicago this weekend and have two speaking engagements while I am there. The first is a Shalosh Seudos in Chovevei Tzion of Skokie and the second is Sunday morning in West Roger's Park at KINS.

It's Here!!!!

2011-12-15T19:35:00.003-05:00

It is with much hakaras hatov to Hashem that I am able to finally announce that The Secrets of the Stars is finally in book stores. As many of the regular readers of this blog know, I wrote a book some time ago and Israel Book Shop decided to publish it. The book is finally available and I must say that I am extremely happy at how it came out. A tremendous shkoyach to Israel Book Shop!!!

This blog explores many facets of the intersection of the celestial objects and Torah. It is generally comprised of short ideas and thoughts that are relevant to the parsha or time of year. The book does so much more. Extensive research went into the book and it explores the concept found in Chazal and the rishonim that the Torah is encoded in the night sky.

The reader is first shown how the storyline of Bereishis through Yetziyas Mitzrayim are found in the night sky. Then I show how the destiny of Klal Yisrael is expressed in the night sky. Along this cosmic journey the reader can see how Yechezkel's prophecies are also encoded in the sky and how they display Klal Yisrael's history and destiny.

I hope to allow the reader a glimpse into a fascinating dimension of Torah which has, unforunately, been inaccessible in recent times. I have received haskamos from Rav Asher Weiss (Minchas Asher), Rav Dovid Cohen (Gevul Yaavetz), and Rav Yisrael Belsky.

If you are interested in purchasing, you can click on the icon of the book found right next to this post, or you can click here.

29 or 30? Both.

2011-12-14T10:13:00.002-05:00

Rabbeinu Bachye offers an interesting insight into the birth of Zerach and Peretz in this week's parsha. (See Rabbeinu Bachye Bereishis 38:30) Rabbeinu Bachye maintains that the two were named after the recognition that they symbolised the sun and moon. Zerach means to shine which is certainly what the sun does, and Peretz means to be broken which is what happens to the moon every month as it wanes. Just as the sun and moon were created on the fourth day of Creation, so too, the establishment of Zerach and Peretz comes from the fourth of the Shevatim, Yehuda.

The Davidic Monarchy arose from Peretz's lineage and we know that David HaMelech is often compared to the moon (such as the fact that he is mentioned in Kiddush Levana). Rabbeinu Bachye then mentions that, in his opinion, there were 29 generations from Peretz to Tzidkiyahu. This mimicks the fact that the moon goes through its monthly cycle in 29 days and then sets. So too, the kingdom was established by Peretz and 29 generations later, under the leadership of Tzidkiyahu, Nevuchadnezar destroyed the Beis HaMikdash and exiled the Davidic Monarchy. Since that point in time it has not, as of yet, been reestablished.

Rabbeinu Bachye concedes that the Midrash offers a similar, but somewhat different, approach to recognizing these connections. The Midrash counts the generations in a different fashion and sees the parallel of the Davidic Monarchy to the moon as reflecting the generations from Avraham Avinu until Tzidkiyahu instead of Peretz to Tzidkiyahu. According to this approach there were thirty days which also seems to reflect the monthly cycle of the moon. The fourteenth generation is David and his name in Gematria equals fourteen. The fifteenth is Shlomo and his name connotes completion as the moon is full on the fifteenth day of its cycle.

Perhaps, the reason why both numbers, 29 and 30, have a way of working out is because the average lunation is not an even 29 or 30 days. As we are taught, the average lunation is 29 days 12 hours and 793 Chalakim (or 29 days 12 hours 44 minutes and 3 1/3 seconds). Perhaps encoded in the whole numbers that surround this fraction is this mystical hint to the Davidic Monarchy. May we merit to its reestablishment speedily and within our own time.

THE SECRETS OF THE STARS IS NOW AVAILABLE!!!!!!!! I RECEIVED SEVERAL BOXES IN THE MAIL AND THE REST ARE CURRENTLY BEING DISTRIBUTED TO FINE BOOKSTORES THROUGHOUT THE US AND OTHER COUNTRIES! IT IS ALSO CURRENTLY AVAILABLE ON THE PUBLISHER'S WEBSITEwww.israelbookshoppublications.com

Yaakov and the Angel

2011-12-07T23:23:00.003-05:00

We find that Yaakov Avinu fought with an angel in this week's parsha. This epic battle happened through the night and we are taught that it lasted until dawn. At the end of this monumental event the angel surrenders and requests to be freed. Yaakov does so after asking the name of his adversary, a question to which it would appear no answer was given. (See Bereishis 32)

Although I concede that the following points can be countered without too much difficulty, I would like to express what the basic wording of the pesukim appears to portray. Since the pasuk states that they fought until dawn, it would seem that the minor conversation that ensued happened just after dawn. This seems apparent in verse 27 more explicitly when the angel requests to be freed, "because dawn has already arrived."

Rashi mentions that the angel needed to be released because it was his time to sing his praise to God. Rabbeinu Bacheye mentions that daybreak was the opportune time for this angel to sing these praises. If so, wouldn't it be necessary for him to sing at dawn. The implications of the pesukim are that he was able to begin the song just after dawn, though. Why didn't he surrender a few minutes earlier and then he would have been able to sing at daybreak itself?

Perhaps the answer lies in the source from which these great sages were quoting from. The Gemara describes the conversation in far greater detail than that which is stated in the pesukim. The angel stated that day had broken and he needed to be released. Yaakov asked him why he was afraid of day, was he a bandit or a kidnapper? The angel replied that he was neither of the above, rather, he was actually an angel and that he had never had the opportunity to sing God's praises from the time he had been created until that moment. (Chullin 91b)

Elsewhere, the Gemara mentions that nighttime is a dangerous time to be on the road. (Pesachim 2a) Rashi comments that prior to sunrise one should not begin his journey because bandits may lie in ambush. (Rashi, Pesachim 2a) It would seem that the daytime that bandits fear is not after dawn, rather, they only go into hiding from sunrise and on. Thus, if the angel was suspect of being a bandit it would seem that he was displaying a fear of sunrise and not dawn. Perhaps, Yaakov noticed this from the fact that it was only after dawn that the angel requested to be freed prior to daybreak. The daybreak he must have been referring to was sunrise. Therefore, Yaakov thought he must be a bandit.

WE ARE FINALLY HERE AT THE RELEASE!!! ALREADY ADS HAVE COME OUT IN SEVERAL PUBLICATIONS AND THE SECRETS OF THE STARS SHOULD BE AVAILABLE IN BOOKSTORES THIS COMING WEEK!!!

The Gemara's Aliens or Others' Ignorance?

2011-12-06T16:52:00.000-05:00

Breaking news this week was that yet another new planet was discovered outside of our solar system. The truth is that this is not very significant because hundreds have been discovered since the mid-nineties. What makes this discovery important is that this planet is within what is called "the hospitable zone." Meaning it is at a distance from its star that makes it a prime candidate to have life. This by no means translates into there being life there, there are a signifcant amount of other factors that need to exist in order to make this planet truly suitable for life and, even then, who knows if life really exists there. I have no idea whether or not life exists on other planets and, as the joke goes, sometimes I wonder if intelligent life even exists here on Earth (it's a joke!). People ask me this all the time and for reasons unbeknownst to me they think that whether life does or does not exist elsewhere has some sort of deep theological issues associated with it. I am not sure why, either possibility does not seem to create any dillema or even a different understanding of the Torah in my opinion. Nevertheless, this discovery has made the news and reminded me of this post.

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 (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.

We are finally really close to the release of The Secrets of the Stars!!! It should be in bookstores as of next week. Additionally, I am working on a few possible speaking engagments in various communities so please keep following for more information.

Ominous Eclipse Predictability

2011-12-05T12:09:00.002-05:00

For those in the Western United States, you will be able to see a full lunar eclipse just before dawn this Shabbos!

Chazal tell us in Sukkah (quoted by Rashi in Bereishis) that eclipses are ominous signs. I have often been asked whether this is true with regard to contemporary times because we know how to predict eclipses. My answer has always been, "Yes." Even amongst the other ancient civilizations we find the ability to predict eclipses. The ability to predict eclipses was known as far back as the time of the Chaldeans. Even the Babylonians and Greeks were also very familiar with the necessary calculations.

The calculation required is knowledge of the Saros Cycle. The Saros Cycle is a duration of 18 years, 11 days and 8 hours. In each cycle, one will have eclipses at the same intervals as the one that preceded it. Every three cycles will have an eclipse at the same approximate location relative to Earth.

In fact, in the early 1900's an ancient Greek shipwreck was discovered. One of the items found was something that became known as the Antikythera Device (named for the location of the wreck). Its gearwork was so intricate that scientists were astounded. Something like this should not have been able to have been made in the time period this ship went down (approximately 100 years prior to the Churban Bayis Sheini). Not only was it clear that it had been made, it was clear that many prototypes had had to have been made prior to it, because this one was perfected. After much analysis, it became clear that the device was an ancient "calculator". It would display the movement of the Sun, Moon, stars and planets. It also would show when the next eclipse would happen.

This is more proof that they were able to calculate eclipses. They had even put the calculations into machines to do the dirty work for them. When Chazal made their statement, eclipses were already predictable events. If so, how could an eclipse be an ominous sign?

It seems that the answer is that when Hashem created the world He placed in it times that are naturally times of judgment (similar to Rosh Hashana). It was through His mercy that He shows us (and we can even predict) when these times will be, so the affected parties can repent.

THE BOOK (BEING PUBLISHED BY ISRAEL BOOK SHOP), THE SECRETS OF THE STARS, WILL BE IN STORES NEXT WEEK!!! KEEP YOUR EYES OPEN!

Did Yaakov Leave the Solar System?

2011-11-29T23:16:00.002-05:00

After Yaakov Avinu fled Lavan's house, Lavan chased after Yaakov. When the two met up, Lavan says to Yaakov that had Yaakov informed him that he was leaving then Lavan would have made a going away procession complete with joy, song, drum, and lyre! (See Bereishis 31:27) I find it very interesting that Lavan specified drum and lyre as the instruments of choice.

The way the cosmos is described in classical rabbinic literature is to have Earth in the center and several concentric spheres around it. Each sphere contains a planet, stars, or other celestial object. There are a total of nine spheres and going from ninth to first they are: the sphere that rotates the inner spheres, the fixed (regular) stars, Saturn, Jupiter, Mars, Sun, Venus, Mercury, and the Moon. Rabbeinu Bacheye teaches that people are able to express the celestial concept of each sphere through various musical instruments. These are expressed in the order from outer sphere to inner sphere in Tehillim 150. (Rabbeinu Bacheye Shemos 32:19)

As such, the instruments Lavan specified correspond to Jupiter (drum) and Saturn (lyre). It is of note that these correspond to the last objects of the solar system prior to entering the sphere of the regular stars. The regular stars are divided into constellations and the primary ones are the twelve constellations of the zodiac. Numerous statements of Chazal compare these twelve constellations to the twelve shevatim. (See Bamidbar Rabbah 13, for example). Although only eleven of these twelve were born at the time Yaakov fled Lavan's house, perhaps, Lavan was saying that had he known Yaakov was going to leave because the shevatim were almost complete then he would have sent him off appropriately. How better to display this send off than by showing that Yaakov was on the cusp of having the twelve shevatim! By celebrating with the last two objects of the solar system, Lavan would be showing how Yaakov was on the cusp of transcending this realm and completing the shevatim who correspond to the next sphere, the eighth.

There are several chapters in my upcoming book from Israel Book Shop, The Secrets of the Stars that focus on the correlation between the shevatim and the zodiac. Keep your eyes open because it should be in stores in about a week and a half.

Yaakov's Lesson on Zemanei HaYom

2011-11-28T13:10:00.000-05:00

Chazal teach that Yaakov actually traveled all the way to Haran and then decided to turn around. Upon reaching Haran he was remorseful that he had passed through Yerushalayim, the place where his forefathers had prayed, and that he had neglected to pray there. Therefore, he decided to turn around and head back. Hashem provided a miracle and Yaakov instantaneously arrived in Yerushalayim. After praying Yaakov was ready to begin traveling back to Haran, but Hashem wanted him to spend the night, so sunset occurred prior to its natural time and Yaakov had to stay the night. (Chullin 91b)

Elsewhere, the Gemara derives from this incident that Yaakov instituted Maariv. (Berachos 26b) Tosefos mention that it is clear from the storyline presented in Chullin that Yaakov davened Maariv prior to sunset. This, say Tosefos, supports the custom to daven prior to sunset and assume the halacha is like Rebbi Yehuda who maintains that one may daven Mincha until Plag HaMincha and Maariv from that point on; and not like the Rabbanan who maintain that one may daven Mincha until nightfall and Maariv from that point on. (Tosefos Berachos 26b) Tosefos do not show how the Rabbanan resolve this issue and that is something of note since in contemporary times we do not paskin with certainty like Rebbi Yehuda. (See Shulchan Aruch O.C. 233 and 235)

I would like to present the following theory to answer how the Rabbanan may read this passage, although I certainly would love to hear if anyone has a better answer. It is fairly clear from the Gemara that if one is traveling from point A to point B, but that he intends to return to point A on the same day, that he follows the Zemanim of point A. The case the Gemara discusses is if a tamei Kohen is on the top of Mt. Carmel and the sun is at eye level, he may descend the mountain to the sea, go to the mikvah and ascend the mountain. He will have been able to have gone to the mikveh prior to sunset and when he reaches the top it will be after twilight. Thus, this Kohain will now be pure and can eat Terumah. (Shabbos 35a; also see Rashba Shabbos 35a) Since the sun was at eye level when he began his descent, that means for people at the base of the mountain it was setting on the horizon. His immersion will be after sunset for those at the base, but prior to sunset for those above the mountain. The only way that this man can be considered to have immersed prior to sunset is if we give him the status of those on the top of the mountain even though he is currently at the base. It seems that this is due to the fact that he is on a quick round trip.

Similarly, Yaakov had reached his destination of Haran. However, he now wanted to make a round trip to Yerushalayim and back. Thus, he would have the status of one from Haran. Haran is assumed to be fairly close to the modern town of Harran and is almost exactly 4 degrees east of Yerushalayim. Although it is also approximately 5 degrees north, since Yaakov's event happened around the vernal equinox, this will not play much of a role in the following calculations. (See Rashi Bereishis 27:9)

The sun travels every degree of our planet in 4 minutes. That means that the sun will set 16 minutes in Haran prior to its setting in Yerushalayim. So, perhaps, Yaakov arrived miraculously in Yerushalayim and decided to pray at the first moment that he could have said Maariv, but based on the Zemanim of Haran and not those of Yerushalayim. It is reasonable that Yaakov would want to daven at the first possible moment since we know the Avos possessed this characteristic of Zerizus, and because it is appropriate to do so. (See Shulchan Aruch O.C. 235) After davening, Yaakov turned to go back to Haran, but Hashem made the sun finish its descent quickly. It was 16 minutes prior to sunset when Yaakov started davening, so there were only a few minutes that it need to shave off the day anyway.

I must note, that I am not taking into account the need to wait until Tzeis HaKochavim for Maariv and the need to stop Mincha prior to sunset, because that only arises from our lack of ability to define that time period. We know the Avos possessed far better knowledge of astronomy and its halachic application, so Yaakov would not have had any pause between the two and would, perhaps, know the exact moment of nightfall. (See Yoma 28b) Bein Hashmashos is approximately the same interval length in both Haran and Yerushalayim at around the equinox.

REMEBER, IN ABOUT TWO WEEKS THE SECRETS OF THE STARS WILL BE IN BOOKSTORES!!! KEEP YOUR EYES OPEN FOR IT!!!

Sweet Fifteen

2011-11-24T23:16:00.004-05:00

Rabbeinu Bacheye does an interesting calculation to show us exactly how old Yaakov and Eisav were at the time that Yaakov purchased the bechorah from Eisav. Avraham was 100 years old when Yitchak was born and 140 when Yitzchak married (Yitzchak was 40 when he married Rivkah). Yitzchak and Rivka were unable to have children for 20 years which brings the total to 160. Since we are taught that the day of the sale was the day of Avraham's passing, we can figure out exaclty how old Yaakov and Eisav were. Avraham lived a total of 175 years, this means that at the time of this sale Yaakov and Eisav were 15. Rabbeinu Bacheye points out that they had to be at least 13 from the fact that they are referred to as men in this segment and prior to 13 they would only be referred to as boys. (Rabbeinu Bacheye 25:27)

It is interesting to point out that this world is considered to have been created with the letter heh and the next world with a yud. (Menachos 29b) Heh is the fifth letter and yud is the tenth. Together they equal fifteen. There are countless drashos that focus on Eisav wanting this world and disregarding, even degrading, the World to Come. It is interesting to see that the age of the participants in this exchange express the idea of this world and its interaction with the next.

As an aside, this segment of the Torah seems to display that Avraham was not born on Pesach. Rebbi Yehoshua maintains that Avraham and Yaakov were born in Nissan. While many might naturally assume that this would have been on Pesach, from the sugyah itself it seems that is not the case and the parsha reinforces that. The sugyah maintains that Yitzchak was born on Pesach, the fact that Avraham and Yaakov's births are only described as in Nissan implies that they were not on Pesach. A close look at Rashi seems to also make this seem to be the case. The parsha reinforces it, though. If this sale happened on the day Avraham died then we can assume it was also his birth. This concept is taken for granted in this exact sugyah. If so, Yaakov made bread for Eisav, so presumably it was not Pesach. (It is possible it was matzoh, but it does not seem like it.) (See Rosh Hashana 11a; for more on why Yaakov gave Eisav bread see my Tiferes Aryeh Shas Inyan Mechiras Habechorah)

REMEMBER, THE SECRETS OF THE STARS SHOULD BE IN BOOKSTORES IN ABOT TWO AND A HALF WEEKS!!!!

Fighting in Kislev

2011-11-23T19:28:00.004-05:00

As mentioned in the last post, this Sunday is Rosh Chodesh! We will be beginning the month of Kislev. Every month has its mazal and the mazal of Kislev is Keshes, Sagittarius.

One of the first things that might catch one's attention is that the association between Keshes and Kislev seems pronounced in the imagery used to describe Keshes. Keshes is an archer and is the only one of the mazalos that depicts a warrior. Channukah is celebrated in Kislev and is the only holiday that we have that celebrates a military victory. While Purim certainly discusses salvation from murderous people, the focus there is how we were saved by Hashem using what appeared as political methods to save His nation. The association between Keshes and this time of year predates Chanukkah by many many years, so it is interesting to see that this mazal ended up with this month. Interestingly, resisting hellenism was crucial in the Channukah story. Perhaps, the appeal was that often times the Greek philosphy was so similar to Torah true concepts that it was appealing. The subtle differences, however, made the world of a difference. For some perspective on this see this earlier post,
Midrash Similar to Mythology.

Another aspect why Keshes is associated with Kislev is that the root of the word Keshes is "KSL" which also refers to Kesil, another name for Orion/Sirius. (See Torah Sheliemah Miluim Parshas Bo 177) It is during this month that this bright constellation/star rises and therefore the entire mazal is called by its name. An interesting fact is that that makes this the only month that the name of the mazal is based on a constellation other than the zodiacal one that is the mazal itself. I would love to hear if anyone has any suggestions why this is the case (other than the obvious "because Sirius is the brightest star in the sky).

I finally have more of a timeline for when The Secrets of the Stars will be available!!! It is at the printer now and in a week and a half should be at the publisher. The subsequent week it should be in bookstores! That means that it will hopefully be in stores just in time for Chanukkah! So please keep your eyes open and let's hope it will be a mazaldikke sha'a!!!

When is Rosh Chodesh?

2011-11-22T23:16:00.002-05:00

Because this Sunday is Rosh Chodesh, we will not be reading the regular Haftarah. Instead we will read about the story in which Yehonasan tries to determine if his father, Shaul Hamelech, intends to kill Dovid or not. The setting for the story is at a meal that is taking place to commemorate Rosh Chodesh.

As mentioned in previous posts, Rabbeinu Chananel is of the opinion that Rosh Chodesh was never determined based on witnesses coming and testifying before the court. Rather, the court determines the time of the new Moon based on traditional calculations and sanctifies the day of Rosh Chodesh accordingly. Interestingly, the passage read for this week's Haftarah is cited by Rabbeinu Chananel to prove his point.

In the Haftarah we are first informed that Yehonasan is aware that there will be a festive meal for the following day. The reason for the meal is that the next day was going to be Rosh Chodesh. Rabbeinu Chananel uses this point to show that if Rosh Chodesh were based on testimony, there would be no way that Yehonasan would be aware of the next day being Rosh Chodesh. Perhaps witnesses would not show up and it would not be Rosh Chodesh. Rather, it must be that there was a set calculation that was used to determine when Rosh Chodesh would be and Yehonasan must have known when it was.

In our calendar, not based on testimony, we often times celebrate two days of Rosh Chodesh. This occurs when day thirty of the month is not declared to be the first of the next month. In these situations day thirty and the following day, the first of the next month, are sanctified as Rosh Chodesh. In the Haftarah we see that Yehonasan mentions that there were two days of festivities. As such, Rabbeinu Chananel mentions that this displays that they had the same basic system we have now and that everything was based on calculation. (See Rabbeinu Bacheye Shemos 12:2)

The question one can ask is why are the above considered to be proofs. Perhaps, every thirtieth of the month they would celebrate as Rosh Chodesh. If that day was sanctified based on testimony then there would be no party the following day. If not, then the next day would be considered Rosh Chodesh, as well. Maybe Yehonasan was aware that it was impossible for there to have been witnesses that first day because maybe the Moon was not visible. Or maybe, the comment of there being a party the next day was made late in the day with the assumption that it was improbable that witnesses would come if they had not done so already.

If the concept of Rosh Chodesh being decalred without witnesses is new to you, you are not alone. The Rambam vehemently disputed this as a valid opinion. Click here to see where I discussed the possibility of a rabbinic cover up of these details in order to hide these facts.

Yaakov and Eisav's Interesting Birthdays

2011-11-21T23:27:00.000-05:00

We are taught of the birth of Esav and his twin brother Yaakov in this week's Parsha. (Bereishis 25:25-26) Esav became a hunter and a man of trickery; Yaakov, on the other hand, preferred to stay inside and remain pure and innocent. (Ibid. 25:27 and Rashi's interpretation) If one looks through Rabbeinu Bachye's commentary throughout this portion he will notice that Rabbeinu Bachye attributes Esav's disposition due to the fact that his astrological sign was Mars. Presumably he is discussing that which the Gemara mentions that if one is born under the astrological influence of Mars he has a disposition to be bloodthirsty. (See Shabbos 156a) Thus, says Rabbeinu Bachye, Eisav's children inherited this tendency.

The question that one should ask is that if Eisav and Yaakov were twins then shouldn't they have the same astrological influence? This influence is a function of the day of the week upon which the child is born and not based on the exact location of the celestial objects in the sky. If it were the latter, perhaps, one could argue that the slight shift of the planet was sufficient to render its force on the second child too weak to exert influence. However, since it is clear from Rashi that it is a function of the day of the week, this should not be the case. The way it works is that each of the seven ancient planets is assigned a day of the week: Sunday is the sun, Monday the moon, Tuesday is Mars, Wednesday is Mercury, Thursday is Jupiter, Friday is Venus, and Shabbos is Saturn. (See Rashi Berachos 59b and Ibn Ezra Reishis Chachma) It is also important to note that it is unreasonable to assume that there was a long delay between the birth of Eisav and Yaakov since the pasuk teaches that Yaakov was holding onto Eisav's heel. (Bereishis 25:26)

Although, one could argue that Yaakov also had this disposition, but was able to channel it properly, this does not seem to be what Rabbeinu Bachye is saying. I would like to offer the following theory to resolve this matter. Perhaps, Eisav was born in the daytime just before nightfall, and Yaakov was born right afterwards, but after night. Just like each day has its planet, so too, each night has one as well. Motzei Shabbos is Mercury, Sunday night is Jupiter, Monday night is Venus, Tuesday night is Saturn, Wednesday night is the sun, Thursday night is the moon, and Friday night is Mars.

Interestingly, Mars is considered to influence Tuesdays, so if Eisav were born just before nightfall, then Yaakov would have been born on the night prior to Wednesday. That night is considered to be the influence of Saturn. Fantastically, Saturn is considered to be the influence of Klal Yisrael as a whole just like Mars is the influence of Eisav and the nation that came from him. (Ibn Ezra Reishis Chachma 4)

While I could have also mentioned that Eisav was born at night and Yaakov in the day and have chosen Friday night and Shabbos day, and this is certainly plausible (interestingly, Friday night is also Mars and Shabbos day is Saturn), it would seem more likely that it was Tuesday to Tuesday night. The Jews are compared to the nighttime and the other nations to the day, thus if the comparison stems from their ancestors then it would make sense that they were born at these respective times. (See Rabbeinu Bachye Shemos 12:2)

A small proof that something like this happened can be seen in the pesukim that describe the birth of these twins. When describing Yaakov's birth the pasuk says, "And after this his brother came out and his hand was grabbing the heel of Eisav, etc." The word for "after this" in this pasuk is אחרי (acharei). (Bereishis 25:26) Rashi teaches that when this word is used it shows that this event did not happen immediately after that which preceded it in the pesukim. The word used for "afterwards" that shows immediacy is אחר (achar). (Rashi Bereishis 15:1) As mentioned earlier, it is impossible to say that Yaakov's birth was not immediately after Eisav's since he was holding his brother's heel as he was born. Rather, I would suggest that this word is chosen to show that although the births happened one after the other, since the day changed from Tuesday to Tuesday night, it did not seem as if it was so immediate.

Avraham's non-Yisrael Stellar Descendants!

2011-11-14T22:46:00.005-05:00

Just like a map of the United States is subdivided into individual states, the entirety of the night sky is mapped out and divided. In ancient times the sky was subdivided into forty-eight distinct regions called constellations. Twelve of these had significant status because they are in the portion of the sky that the sun crosses in a daily basis. These are called the twelve mazalos (T'leh, Shor, Teomim, etc.), or the constellations of the zodiac (Aries, Taurus, Gemini, etc.). The other thirty-six occupy the other parts of the night sky. (Ibn Ezra, Reishis Chachmah 1) Interestingly the total is forty-eight, as mentioned above, and the gematria of the word kochav is also forty-eight!

There are numerous midrashim that compare the twelve shevatim to the twelve mazalos. (See Bamidbar Rabbah 13) The question one may ask is, "What, if anything, is symbolic of the other thirty-six. Perhaps, the answer can be found by looking at the children of Avraham Avinu. Avraham's primary descendants equal forty-eight in total. Of these, twelve are the twelve shevatim, and the other thirty-six are the primary other offspring. All of these offspring became great nations as we will discuss shortly.

The twelve shevatim are the obvious: Reuven, Shimon, Levi, Yehudah, Dan, Naftali, Gad, Asher, Yissachar, Zevulun, Yosef, and Binyamin. These are the most primary descendants of Avraham, thus, they are represented by the primary part of the sky. The other thirty-six are tallied by Tosefos Shantz. (Tosefos Shantz, Sotah 13a) They are the twelve nobles of Yishmael which are mentioned in the end of this week's parsha, (Bereishis 25:12-16) the fourteen leaders from Eisav found in Parshas Vayishlach, (Bereishis 36) and the ten offspring of Keturah found in this week's parsha. (Bereishis 25:1-4)

While the offspring of Yishmael and Eisav are easy to count, how one delineates only ten for Keturah is a bit confusing because the parsha lists fewer than ten actual children and more than ten when all the generations listed are mentioned. The following seems to be the method described by Tosefos Shantz. The first six are: Zimran, Yakshan, Medan, Midyan, Yishbak, and Shuach. (Bereishis 25:2) Tosefos Shantz seems to be of the opinion that the listed firstborns of these original six do not count as extra because they are considered to replace their fathers and did not form a new nation. The other grandchildren mentioned are considered to add to the greater number. If the Torah listed them, then presumably they became great nations and each nation that came from Avraham is recognized as another constellation in the sky.

Thus, Yakshan has two children mentioned; Sheva and Dedan. (Bereishis 25:3) Sheva replaces his father so the total is still six, but Dedan should presumably add to the count and now we arrive at a total of seven. Midyan had five children: Aiphah, Aipher, Chanoch, Avidah, and Elda'ah. (Bereishis 25:4) Aiphah replaces his father leaving us the younger four to add to the count. No other offspring are mentioned, other than three of the next generation born to Dedan.

The problem is clear to see, though. The total from the paragraph above is eleven and there should only be ten! Who is extra? Dedan is clearly the extra number. It is quite obvious that Tosefos Shantz must be of the same opinion as Onkelos. The pasuk mentions that Dedan sired Ashurim, Letushim, and Leumim. (Bereishis 25:3) Onkelos, however, does not understand these to be names of individuals who subsequently became nations. Rather, he translates these as being descriptive words for non-descript nomadic tribes. Since no great nation came from Dedan he is not counted in the total and we have our thirty-six!

Avraham was promised by Hashem in a few places that his children would be like the stars of the heaven. Most attribute this characteristic to Bnei Yisrael. However, from the above it is clear that all of Avraham's graet descendants find their place amongst the stellar objects. Bnei Yisrael might be the primary ones, but the other thirty-six are great in their own right. They too have descending from this great man!

In the middle of the parsha we are taught of the test that Eliezer devised in order to see who would be fit to marry his master's son. While many assume he was trying to find a girl with good attributes, some assume the entire test was baseless superstition. For more download my kuntras about astrology and superstitions
here.

Also, keep an eye out for my new book within the next month, The Secrets of the Stars.

Sarah's 127 Years

2011-11-13T23:08:00.002-05:00

In the beginning of the parsha we are immediately informed that Sarah Imeinu was 127 years old upon her passing. There are numerous midrashic statements that focus on the fact that all of her years were lived to the fullest. Sarah maximized her time in this world and Chazal teach that these 127 years are an expression of completion. Similarly, we find that Achashveirosh ruled over 127 countries and we are taught that this is a way to express his dominion over the entire world. In fact, there are even midrashim that compare Sarah to Queen Esther based on this number.

What about the number 127 connotes the idea of a completed unit? Perhaps the answer to this question lies in the night sky. There are 12 mazalos, constellations, that each are considered to rule over one month. Most people are somewhat familiar with this concept, even if they do not understand the dynamic by which each month is designated to its mazal. Additionally, Chazal discuss the fact that there are seven objects in the sky that move independent of the stars. These objects are: the sun, moon, Mercury, Venus, Mars, Jupiter, and Saturn. Every hour is considered to be under the rule of one of these planets and each of the seven days of the week is also designated as under the influence of one of these seven objects. Besides the hourly dominance, these objects can always be found in one of the 12 mazalos and the combination of mazal and object project an influence to this world.

Chazal express all of nature somehow being showered upon us from the metaphysical heavens through these 12 mazalos and 7 objects. As such, all of nature and all the happenings of this world come through these items. Thus, it is clear how the number 127 shows completion. 127 is the number 12 and 7 put together (not added, but written side by side). 127 shows the epitome of a complete existence. Sarah was able to live such a full life that her years are able to be expressed by this very symbolic number.

Witnesses to Sedom's Destruction

2011-11-10T08:00:00.000-05:00

Rashi on 19:24 notes that the destruction of Sedom happened at day break, when the sun and moon were in the sky at the same time. This was because they used to worship the sun and moon. HaShem therefore brought the destruction when both were out as a proof to all the sun and moon worshipers that the sun and moon are powerless. Had the destruction taken place when they were not in the sky, one could have argued that they were not "there" to save them. This is a rather simple statement by Rashi but the astronomical basis for it is quite interesting.

It is not always that the sun and moon are out together at day break. It is also not always that it is the only time that they are out together. The moon rises and sets approximately 49 minutes later each day. This is a result of the moon orbiting the earth. Just as the moon's position is reset at the end of every month, so are its rising and setting times. (The math is as follows: Every full moon cycle (month), moonrise and moonset make a full circle of 24 hours such that the times are as they were precisely one month previous. The figure of 49 minutes is achieved by dividing 24 hours by the duration of the lunar cycle, 29.5 days, 44 minutes, 3 and a third seconds. More precisely, the figure is 48 minutes, 45.5 seconds.)

At the beginning of the month, the moon follows a very similar schedule to the sun. The moon rises at the beginning of the day and sets at sundown. As the month progresses, the moon rises and sets later and later. At the middle of the month, the moon has virtually the opposite schedule to the sun. It rises when the sun sets and sets when the sun rises. As we enter the second half of the month, the moon begins to rise later in the night and thus, becomes visible at the beginning of the day.

The Midrash (Bereishis Rabba 50) teaches that Sedom was destroyed on the 16th of Nissan. As explained above, at that time of the month, the moon would have risen shortly after sunset and set very shortly after sunrise. Therefore, the only time in the entire day that both the sun and moon were out at the same time was very early in the morning and that is why the destruction took place specifically at the very beginning of the day. [Nevertheless, it is puzzling that Rashi uses the term "Alos HaShachar" which refers to a time before sunrise.]

The Mysterious Midrash

2011-11-09T23:33:00.003-05:00

The parsha begins with Avraham Avinu sitting at the doorway of his tent awaiting the opportunity to invite guests in for a meal and, perhaps, teach them of Hashem's ways. The Torah tells us that Avraham was sitting there in the heat of the day. (Bereishis 18:1) Rashi cites from a Midrash that Hashem took the sun out of its shield in order for its rays to be more powerful. Thus, the day was unnaturally hot. Since the pasuk says that it was in the heat of the day, it must mean that it was an unnatural heat. What exactly could this Midrash be referring to when it mentions that the sun was taken out of its shield? Also, why are we to assume that the wording of, "in the heat of the day," means an unnatural heat, maybe it just means during the hottest part of the day?

By analyzing a perplexing passage from Rabbeinu Bacheye's commentary to this portion one can, perhaps, gain better insight. Rabbeinu Bacheye cites a Midrash that Avraham was sitting at the doorway at the fourth hour of the day. This is the a time when, historically, people would be hungry and looking for a meal. Therefore, Avraham wished to capitalize on this opportunity to find a wayfarer in need of a meal and invite him in. It is unclear what Midrash Rabbeinu Bacheye is citing from because we do not seem to have anything that expresses this point. Additionally, this Midrash appears to be in conflict with the Gemara in Berachos (27a) that seems to state that Avraham was sitting there at midday. Why would Rabbeinu Bacheye choose to convey the message of an obscure Midrash as opposed to the Gemara's interpretation?

The Gemara cited above is trying to determine how much of the day can be considered morning. At one point it cites a verse that states that when the sun is hot it will melt the manna and this is applied to the beginning of the fourth hour. The Gemara challenges this by asking that perhaps it means until midday since the sun continues to heat up until that point. To this the Gemara cites the pasuk from our parsha and says that since our pasuk is referring to midday, the pasuk referring to the sun's heat must mean until the fourth hour. Rashi explains that the pasuk from our parsha mentions that the day is hot as opposed to the other pasuk which mentions that the sun is hot. The implications of our pasuk are that it is not just the areas in direct sunlight that are hot, but even areas that are normally shady are hot since the pasuk says, "the heat of the day," and not, "the heat of the sun." Once we find that the Torah uses two forms of expression when referring to the heating of the sun and day, the Gemara concludes that the two must be referring to different times of the day. The one mentioning when the sun is hot is not as hot as the one that mentions that the day is hot.

Perhaps, the above understanding can help answer all the above questions. The normal implications of the wording of our pasuk indicate a time when even shady areas are hot and this is midday because the sun is high in the sky and the actual shadows are relatively small. This leaves a significant area that is normally covered in shade to be exposed to the heat of the sun. This time is called in the "heat of the day." Since this language is conveying this message, the other pasuk cited in Berachos refers to the fourth hour which is when the sunny areas begin to feel hot, thus it is called, "the sun's heat." It is important to note that it is irrelevant to the Gemara whether or not the time period discussed in the pasuk in our parsha was actually midday. The Gemara is just proving that it is referring to a time when both sunny and shady areas are hot. This would normally occur at midday and that means that the other pasuk must refer to the fourth hour. However, since Hashem took the sun out of its shield it is possible that the phenomenon of shady areas being hot actually happened earlier and it just felt like midday. The Torah is just letting us know where the sun was positioned and not how many hours of the day had passed.

Rabbainu Bacheye's Midrash provides the logic upon which it is based. Avraham would sit in the doorway at the most opportune time. Since people are hungry at the fourth hour, it stands to reason that this event happened at that time. If so, how could it be that the pasuk uses language to tell us that the heat was equal to that of midday, the pasuk should have stated that the sun was hot since this is less extreme? This would seem to be where the Midrash that Rashi cites starts from. It must be that Hashem took the sun out of its shield, meaning that he raised it higher in the sky so that the rays were more direct and there were fewer shadows. The heat was comparable to midday, but the actual time was only the fourth hour. Thus, Rabbeinu Bacheye, the Midrash cited by Rashi, and the Gemara all complement each other as opposed to contradict one another. I apologize if this was confusing, this is not normally the style in which these posts are written. I just found it pretty amazing that the elusive identity of the Midrash of Rabbeinu Bacheye might actually be a Midrash that was in plain sight!!!

A Scratch on the Wall

2011-11-09T08:08:00.000-05:00

According to the Midrashim quoted by Rashi, Yitzchak was born precisely a year after the angels visited Avraham and Sarah, on the first day of Pesach. (According to the gemara Rosh HaShanah 11a the angels visited on Sukkos.) Rashi (21:2) writes that HaShem gave Avraham a sign. On the day the angels visited, HaShem made an etching in a wall and told Avraham, "When the sun reaches this point again next year, you will have a son." This sign requires some clarification. How exactly did this work?

An object that is standing upright in the path of the sun will form a shadow on the ground. The exact direction of the shadow depends on the position of the sun in the sky. As the sun moves through the eastern sky in the first half of the day, the shadow will be pointing westward and vice versa for the second half of the day. However, the exact direction of the shadow, i.e., its northerly or southerly bearing, will constantly change. As well, the size of the shadow is dependent on the north/south position of the sun as well. These are the principals behind the sundial. All of the factors change throughout the day and the daily patterns change throughout the year as a result of the change in direction of the earth's tilt. However, one thing is certain. At midday, the sun is not in the eastern sky or the western sky. Rather, it is either due north or due south, depending on where you are in the world. What is relevant to us is that since Eretz Yisroel, at approximately 31^o North, is above the Tropic of Cancer (23.5^o North), the sun will always be in the southern sky at midday. The size of the shadow depends on the angle of the sun in the sky which depends directly on the time of year.

Any sign involving a shadow would surely have been simplest to arrange at midday. It is therefore most noteworthy that the gemara (.ברכות כ"ז) infers from the words (18:2) "kechom hayom," in the heat of the day, that the angels visited in the sixth hour. After the food was prepared and served and the angels conversed with Avraham, it seems altogether plausible that it was exactly midday. It seems that the sign that was given was that at that moment, the southern wall (or other standing object) was casting a shadow on the northern wall. The scratch that was made on the wall indicated the end of the shadow. When the shadow reached the exact same point at midday sometime in the next year, it would indicate that a complete year had passed.

With all this considered the Midrash is quite troubling. All these details are specific to the solar year. However, Yitzchak was born precisely one year later by the lunar calendar, not the solar calendar. What significance could any sun-related sign have to the passing of a lunar year?