The Gemara focusses on how the sun begins to lose its power on the 15 of Av (see earlier post regarding 15 Av and redemption from the seasons). (Bava Basra 121b) Interestingly, the Rashbam mentions that the nights begin to get longer on 15 Av, and since one isn't working at night this means that he has more time to delve into Torah study. The obvious question that one should ask is that the solstice occurs in Tammuz (hence the name Tekufas Tammuz) and it is on that day (usually June 21) that the nights start to get shorter. That is why Shakespeare called it a Midsummer Night's Dream since "midsummer" used to refer to the solstice and it is a short night with quick dreams (although now we call that th efirst day of summer). This is now 44 days after this point that the days have been getting noticeably shorter, what could the Rashbam mean?
Perhaps the answer lies in how the nights gets longer. In the beginning of summer when the solstice occurs, it is true that the nights get longer, but they begin their growth by first having a later daybreak time. If one looks at a zmanim chart he will see that in the beginning of summer nightfall stays relatively the same, it is daybreak that gets later and later. It is around 15 Av that nightfall begins to get earlier, as well.
Maybe the Rashbam is not assuming that the individual is going to rise from bed earlier than daybreak, rather, he assumes that the person will end his day in the fields at nightfall. If the person goes to sleep at the same time every night then he will have more time for learning once nightfall gets earlier. Thus, one of the defining features of 15 Av is that Torah study becomes easier without even having ot put in much extra effort. It is displaying a bracha how Hashem tries to make it easy, at times, for us to benefit from His holy Torah study.
Monday, July 26, 2010
15 Av/Shvat = Redemption from the Seasons
As most people know, most of our holidays occur at different seasonal periods throughout the year. Pesach and Sukkos are a the first full moon after the equinoxes. Rosh Hashana is on or around the autumnal equinox and Chanukah, when we light candles/oil is around the winter solstice when the days are getting longer. Tu B'Av seems to be no exception and, in fact, seems to mirror Tu B'Shvat.
There are two moderate seasons, spring and fall, and two extreme ones, summer and winter. The summer months are Tammuz, Av and Elul and the winter ones are Teves, Shvat, Adar. The first of each month has the solstice which is when the days either are at their longest, summer, or shortest, winter. The second month of the extreme month marks the halfway point of the season, more specifically the middle of the month meaning the 15.
As such, both Tu B'Av and Tu B'Shvat mark the day when the extremeness of the season is beginning to wane. Both dates also show that the end to the extremeness of our exile is ending. On Tu B'Shvat we consider it the call to the spring and some have equated it with he call to the end of the exile which is compared to the harshness of winter (see Targum and Rashi Shir HaShirim 2:11), and Tu B'Av marks the day when the bitterness of 9 Av is felt to recede. (Bava Basra 121) In fact, the Gemara mentions that it is on Tu B'Av that the sun begins to lose its strength and this is one of the defining features why this day is considered to be important. (Ibid.) The Maharsha compares the sun to the force of the other nations, and it is apropros that we feel the relief of the harshness they imposed on us on 15 Av when the sun is losing its power. (Maharsha Yoma 20b)
There are two moderate seasons, spring and fall, and two extreme ones, summer and winter. The summer months are Tammuz, Av and Elul and the winter ones are Teves, Shvat, Adar. The first of each month has the solstice which is when the days either are at their longest, summer, or shortest, winter. The second month of the extreme month marks the halfway point of the season, more specifically the middle of the month meaning the 15.
As such, both Tu B'Av and Tu B'Shvat mark the day when the extremeness of the season is beginning to wane. Both dates also show that the end to the extremeness of our exile is ending. On Tu B'Shvat we consider it the call to the spring and some have equated it with he call to the end of the exile which is compared to the harshness of winter (see Targum and Rashi Shir HaShirim 2:11), and Tu B'Av marks the day when the bitterness of 9 Av is felt to recede. (Bava Basra 121) In fact, the Gemara mentions that it is on Tu B'Av that the sun begins to lose its strength and this is one of the defining features why this day is considered to be important. (Ibid.) The Maharsha compares the sun to the force of the other nations, and it is apropros that we feel the relief of the harshness they imposed on us on 15 Av when the sun is losing its power. (Maharsha Yoma 20b)
Thursday, July 22, 2010
The Sun Didn't Shine in the Wilderness
The pasuk states (as seen at the top of the blog),
"כי היא חכמתכם ובינכם לעיני העמים"
"For this is your wisdom and understanding in the eyes of the nations." (Devarim 4:6)
The Gemara understands that this is specifically referring to astronomical and (according to Rashi) astrological knowledge. The predictions of the celestial orbits and movements (and according to Rashi) and predicting future events is something that is able to be tested thus making this the wisdom that is the glory of the nation. (Shabbos 75a) I find it interesting that this knowledge of the sky is only mentioned in this parsha within the context of Moshe Rabbeinu preparing Klal Yisrael to enter into the land of Yisrael.
Also interesting is that later in the parsha we are taught that we need to be careful lest we look upwards and begin to serve the sun, stars, etc. (see Devarim 4:19) Why is it only now that Moshe was nervous, why not 40 years earlier when we left Egypt? To state that he was nervous because we would be living amongst nations that served these objects seems to be difficult from the pasuk itself. The pasuk mentions that we would be swayed after seeing the celestial objects and not the fact that we would be living amongst idolators.
Rabbeinu Chananel maintains that for the duration of Klal Yisrael's existence in the Wilderness they were unable to see the sky. During the daytime the clouds of glory obscured their vision and the fiery pillars did the same at night. (see Rabbeinu Bachye Shemos 12:2) Therefore, perhaps it was only now that this nation was to enter Eretz Yisrael and finally see the night sky that they would be able to utilize their mastery of the celestial objects for astronomy and astrology. It was only at this time that Moshe Rabbeinu felt it fit to discuss this wisdom and understanding. In addition, now that they could delve into these studies with the visual tools in addition to the mathematical calculations, they would, perhaps, become enamored by the sky and fall prey to their evil inclination and begin to serve these items. Therefore, Moshe needed to warn them of this tendency. For until this point, when they would look up they could not see these items, they only saw the glory of Hashem.
"כי היא חכמתכם ובינכם לעיני העמים"
"For this is your wisdom and understanding in the eyes of the nations." (Devarim 4:6)
The Gemara understands that this is specifically referring to astronomical and (according to Rashi) astrological knowledge. The predictions of the celestial orbits and movements (and according to Rashi) and predicting future events is something that is able to be tested thus making this the wisdom that is the glory of the nation. (Shabbos 75a) I find it interesting that this knowledge of the sky is only mentioned in this parsha within the context of Moshe Rabbeinu preparing Klal Yisrael to enter into the land of Yisrael.
Also interesting is that later in the parsha we are taught that we need to be careful lest we look upwards and begin to serve the sun, stars, etc. (see Devarim 4:19) Why is it only now that Moshe was nervous, why not 40 years earlier when we left Egypt? To state that he was nervous because we would be living amongst nations that served these objects seems to be difficult from the pasuk itself. The pasuk mentions that we would be swayed after seeing the celestial objects and not the fact that we would be living amongst idolators.
Rabbeinu Chananel maintains that for the duration of Klal Yisrael's existence in the Wilderness they were unable to see the sky. During the daytime the clouds of glory obscured their vision and the fiery pillars did the same at night. (see Rabbeinu Bachye Shemos 12:2) Therefore, perhaps it was only now that this nation was to enter Eretz Yisrael and finally see the night sky that they would be able to utilize their mastery of the celestial objects for astronomy and astrology. It was only at this time that Moshe Rabbeinu felt it fit to discuss this wisdom and understanding. In addition, now that they could delve into these studies with the visual tools in addition to the mathematical calculations, they would, perhaps, become enamored by the sky and fall prey to their evil inclination and begin to serve these items. Therefore, Moshe needed to warn them of this tendency. For until this point, when they would look up they could not see these items, they only saw the glory of Hashem.
Tuesday, July 13, 2010
A Mistaken Translation? (Artscroll Kinos)
The Kinos read on Tisha B'Av are peppered with many astronomical allusions. Some outright such as the fifth Kinah, read at night, that goes through the mourning of the twelve zodiacal constellations and others that use terminology to emphasize a point but do not outright discuss the night sky. A basic knowledge of the celestial objects opens a new dimension to seeing some of the powerful symbolism found in these heart wrenching lamentations. Unfortunately, lack of such knowledge often leads to misinterpretation.
Last year I was using the Artscroll Kinos (copyright 1991) and I noticed what appears to me to be an example of a mistranslation of one such Kinah. Earlier this evening I was in shul davening Maariv and I noticed that they had come out with their new linear translation and I immediately opened to this Kinah to see if any changes were made. I found that changes were made, but it appears that the original intent of the author is still not being expressed by this translation.
The Kinah is number 37 (ציון קחי כל צרי גלעד) states:
"נראה בתמוז כסיל בך יעלה כי שאר כל החדשים לבד זה בחדריך"
The first translation was:
"The constellation Orion is visible everywhere [except in Israel] in the month of Tammuz, for it only ascends above you [Israel] during one of the other months [Sivan], while [in Tammuz] it remains concealed in your inner chambers."
The translator must have realized that he was butchering the original text. The actual Hebrew seems to be discussing how Orion is seen in Tammuz, presumably in Israel since that is the location of the rest of the items in the Kinah, and during the rest of the months it seems to be elsewhere. My guess is that the translator did some research and found that Orion is not visible in the Middle East during the summer month of Tammuz. Because he assumed the original text must make sense, he had to force this other interpretation into the words. Unfortunately, it does not seem to capture the true intent of the author. I am also not sure where the "everywhere" that Orion is visible in Tammuz is. The entire Middle East and a significant portion of the Northern Hemisphere, currently, do not see Orion during this month.
Since I did not purchase the new linear translation, I do not have it in front of me, but the new translation of the line went something like this:
"In Tammuz, Antares visibly rises in you for in all the other months it is in your chambers [Southern Hemisphere]."
You will notice that the new translator abandoned the conventional Orion as his translation for "כסיל" and instead picked the lesser translation, Antares. I suspect he did so partially for the reasons cited above. While the vast majority of Rishonim maintain that "כסיל" is the constellation Orion, the Ibn Ezra maintains that it is the bright red star Antares that is found in the constellation Scorpius. (Ibn Ezra Iyov 38:31) Although this is a very unconventional translation, there is reason to suspect that it is accurate as it has been suggested that the author of this Kinah may have been the Ibn Ezra himself. Kudos to the new translation, but unfortunately it still is hard to hear.
Antares is seen in Yerushalayim in Tammuz, but what does it mean that the other months Antares finds itself in the Southern Hemisphere? Antares is visible (at least at some time during the night) for eleven out of the twelve months of the year in Yerushalayim. Rashi even mentions this fact in Rosh Hashana (11b).
I would like to offer a simple and clear translation for this line. By doing so I think it also becomes apparent that the Ibn Ezra is not the author of this Kinah. Before I give the translation, let me give some background. The stars have slowly shifted from their positions that they were in at the time of Chazal and even from the time of the Rishonim (I am referring to their relative position). The phenomenon that causes this is referred to as the precession of the equinoxes. I believe the reason for the mistranslation is because the translators researched what the current sky looks like and not the ancient sky as it was in the times of the author!!!
In the time of Chazal, Orion was first visible during Tammuz. In the eleventh - thirteenth century, when the Kinah was written, Orion still first became visible during Tammuz albeit later in the month. Its visibility was just before sunrise and it therefore was seen at daybreak. The stars and constellations that rise with the Sun are considered to be coming to power. (Rashi Rosh Hashana 11b) Therefore, even though Orion is visible in many other months, it may be considered to be more powerful in Tammuz and in the rest of the months it may be considered to be less of a force. Nowadays, it takes until the middle of Av for it to become visible meaning that it is invisible during Tammuz. If the translator would have looked to the star visibility times of either of these two time periods he could have taken a very simple translation:
"The visibility of Orion in Tammuz is seen rising in you, for in all other months other than this it is in your chambers (meaning not in a position of power)."
May Hashem cause that this Kinah will not be read and cried over this coming Tisha B'Av since hopefully we will be rejoicing after finding true salvation after close to two thousand years!
Last year I was using the Artscroll Kinos (copyright 1991) and I noticed what appears to me to be an example of a mistranslation of one such Kinah. Earlier this evening I was in shul davening Maariv and I noticed that they had come out with their new linear translation and I immediately opened to this Kinah to see if any changes were made. I found that changes were made, but it appears that the original intent of the author is still not being expressed by this translation.
The Kinah is number 37 (ציון קחי כל צרי גלעד) states:
"נראה בתמוז כסיל בך יעלה כי שאר כל החדשים לבד זה בחדריך"
The first translation was:
"The constellation Orion is visible everywhere [except in Israel] in the month of Tammuz, for it only ascends above you [Israel] during one of the other months [Sivan], while [in Tammuz] it remains concealed in your inner chambers."
The translator must have realized that he was butchering the original text. The actual Hebrew seems to be discussing how Orion is seen in Tammuz, presumably in Israel since that is the location of the rest of the items in the Kinah, and during the rest of the months it seems to be elsewhere. My guess is that the translator did some research and found that Orion is not visible in the Middle East during the summer month of Tammuz. Because he assumed the original text must make sense, he had to force this other interpretation into the words. Unfortunately, it does not seem to capture the true intent of the author. I am also not sure where the "everywhere" that Orion is visible in Tammuz is. The entire Middle East and a significant portion of the Northern Hemisphere, currently, do not see Orion during this month.
Since I did not purchase the new linear translation, I do not have it in front of me, but the new translation of the line went something like this:
"In Tammuz, Antares visibly rises in you for in all the other months it is in your chambers [Southern Hemisphere]."
You will notice that the new translator abandoned the conventional Orion as his translation for "כסיל" and instead picked the lesser translation, Antares. I suspect he did so partially for the reasons cited above. While the vast majority of Rishonim maintain that "כסיל" is the constellation Orion, the Ibn Ezra maintains that it is the bright red star Antares that is found in the constellation Scorpius. (Ibn Ezra Iyov 38:31) Although this is a very unconventional translation, there is reason to suspect that it is accurate as it has been suggested that the author of this Kinah may have been the Ibn Ezra himself. Kudos to the new translation, but unfortunately it still is hard to hear.
Antares is seen in Yerushalayim in Tammuz, but what does it mean that the other months Antares finds itself in the Southern Hemisphere? Antares is visible (at least at some time during the night) for eleven out of the twelve months of the year in Yerushalayim. Rashi even mentions this fact in Rosh Hashana (11b).
I would like to offer a simple and clear translation for this line. By doing so I think it also becomes apparent that the Ibn Ezra is not the author of this Kinah. Before I give the translation, let me give some background. The stars have slowly shifted from their positions that they were in at the time of Chazal and even from the time of the Rishonim (I am referring to their relative position). The phenomenon that causes this is referred to as the precession of the equinoxes. I believe the reason for the mistranslation is because the translators researched what the current sky looks like and not the ancient sky as it was in the times of the author!!!
In the time of Chazal, Orion was first visible during Tammuz. In the eleventh - thirteenth century, when the Kinah was written, Orion still first became visible during Tammuz albeit later in the month. Its visibility was just before sunrise and it therefore was seen at daybreak. The stars and constellations that rise with the Sun are considered to be coming to power. (Rashi Rosh Hashana 11b) Therefore, even though Orion is visible in many other months, it may be considered to be more powerful in Tammuz and in the rest of the months it may be considered to be less of a force. Nowadays, it takes until the middle of Av for it to become visible meaning that it is invisible during Tammuz. If the translator would have looked to the star visibility times of either of these two time periods he could have taken a very simple translation:
"The visibility of Orion in Tammuz is seen rising in you, for in all other months other than this it is in your chambers (meaning not in a position of power)."
May Hashem cause that this Kinah will not be read and cried over this coming Tisha B'Av since hopefully we will be rejoicing after finding true salvation after close to two thousand years!
Wednesday, July 7, 2010
The Wilderness, the Torah and Elvis
In this week's Parsha we are taught about the 42 travels of Klal Yisrael as they followed Hashem in the Wilderness. Interestingly enough, if one discounts the starting location, Rameses, and counts the seven travels that were repeated (not mentioned directly in the Parsha, but mentioned by Rashi Bamidbar 21:4) then he will have a total of 48.
This is interesting because most Rishonim are of the opinion that the minimum amount of lines in a Sefer Torah is 48, but some maintain it is 42. Both opinions are predicated on the number of travels of Klal Yisrael. (Keses HaSofer 13:3 and Lishkas HaSofer 13:6) Essentially what also can be gleaned from this discussion is that one can calssify the travels into 48 total with 7 being a subcategory. This confluence of 48 and 7 happens many times throughout the Torah (often with a perceptible 42).
The Levi'im were given a total of 48 cities in Eretz Yisrael, of which 42 were regular and the rest were designated cities of refuge. There were also 7 main Levite positions in the Beis HaMikdash. Once again, 48, 7 and an idea of 42.
The Torah contains a minimum of 48/42 lines as mentioned above, and is also acquired via 48 methods of acquisition. (Avos 6:5) Interestingly enough, if one divides the books of Moshe into the most possible ways of division he will have 7, Bereishis, Shemos, VaYikra, Bamidbar up until VaYehi BiNsoa, VaYehi BiNsoa, Bamidbar afterwards and Devarim. (I will mention later how the 7 can sometimes be divided into a primary 5 and a secondary 2 which is certainly applicable here.)
There were 48 male prophets and 7 female prophets whose prophecies are pertinent for all generations. (Megillah 14a) While I suspect there is some element of 42 that can be seen regarding this, unfortunately I do not know what it is. There is dispute as to who is included in this list and some Rishonim (i.e. Rashi) state that they only know of 46 and do not know who the other two are. Perhaps, if we were more aware, definitively, of the list, we would figure out a way to segment it into 42 and 48.
Also, there are 48 constellations and 7 planets whose influence is considered to affect this world. (Ibn Ezra Shemos 33:21) Interesingly, the numerical value of the word for star, כוכב, is 48. When taking out the 3 northern polar constellations and the three southern (as they appear to be moving the celestial sphere) one has 42. As mentioned before, sometimes the seven can be divided into 5 and 2. In this case, the Sun and Moon are in a class of their own; Mercury, Venus, Mars, Jupiter and Saturn, the other planets, are not nearly as bright or large (from our perspective).
I believe the common factor that all these items contain is that they are vehicles through which Hashem's glory is displayed. As such they all have similarities in number (why 48, 42 and 7 might be another post). Klal Yisrael's travel through the Wilderness, and subsequent (and current) exiles have been to express Hashem's glory unto the world. The Torah is the ultimate expression of Hashem's grandeur. The Levi'im help Klal Yisrael attain a relationship with Hashem in the Beis HaMikdash and by working the Mikdash they allow Hashem's kingship to be seen. The prophets directly bring forth the word of Hashem and instruct the people how to spread forth the glory of Hashem. The constellations were created in order to display Hashem's glory unto the world. (Braisa D'Mazalos) I do not find it coincidental that in order for a rainbow to shine (the Gemara in Berachos mentions that this is a display of Hashem's glory) the Sun must be hitting the droplets of water at a 42 degree angle. Although I do find it coincidental that the king, Elvis, died at age 42.
This is interesting because most Rishonim are of the opinion that the minimum amount of lines in a Sefer Torah is 48, but some maintain it is 42. Both opinions are predicated on the number of travels of Klal Yisrael. (Keses HaSofer 13:3 and Lishkas HaSofer 13:6) Essentially what also can be gleaned from this discussion is that one can calssify the travels into 48 total with 7 being a subcategory. This confluence of 48 and 7 happens many times throughout the Torah (often with a perceptible 42).
The Levi'im were given a total of 48 cities in Eretz Yisrael, of which 42 were regular and the rest were designated cities of refuge. There were also 7 main Levite positions in the Beis HaMikdash. Once again, 48, 7 and an idea of 42.
The Torah contains a minimum of 48/42 lines as mentioned above, and is also acquired via 48 methods of acquisition. (Avos 6:5) Interestingly enough, if one divides the books of Moshe into the most possible ways of division he will have 7, Bereishis, Shemos, VaYikra, Bamidbar up until VaYehi BiNsoa, VaYehi BiNsoa, Bamidbar afterwards and Devarim. (I will mention later how the 7 can sometimes be divided into a primary 5 and a secondary 2 which is certainly applicable here.)
There were 48 male prophets and 7 female prophets whose prophecies are pertinent for all generations. (Megillah 14a) While I suspect there is some element of 42 that can be seen regarding this, unfortunately I do not know what it is. There is dispute as to who is included in this list and some Rishonim (i.e. Rashi) state that they only know of 46 and do not know who the other two are. Perhaps, if we were more aware, definitively, of the list, we would figure out a way to segment it into 42 and 48.
Also, there are 48 constellations and 7 planets whose influence is considered to affect this world. (Ibn Ezra Shemos 33:21) Interesingly, the numerical value of the word for star, כוכב, is 48. When taking out the 3 northern polar constellations and the three southern (as they appear to be moving the celestial sphere) one has 42. As mentioned before, sometimes the seven can be divided into 5 and 2. In this case, the Sun and Moon are in a class of their own; Mercury, Venus, Mars, Jupiter and Saturn, the other planets, are not nearly as bright or large (from our perspective).
I believe the common factor that all these items contain is that they are vehicles through which Hashem's glory is displayed. As such they all have similarities in number (why 48, 42 and 7 might be another post). Klal Yisrael's travel through the Wilderness, and subsequent (and current) exiles have been to express Hashem's glory unto the world. The Torah is the ultimate expression of Hashem's grandeur. The Levi'im help Klal Yisrael attain a relationship with Hashem in the Beis HaMikdash and by working the Mikdash they allow Hashem's kingship to be seen. The prophets directly bring forth the word of Hashem and instruct the people how to spread forth the glory of Hashem. The constellations were created in order to display Hashem's glory unto the world. (Braisa D'Mazalos) I do not find it coincidental that in order for a rainbow to shine (the Gemara in Berachos mentions that this is a display of Hashem's glory) the Sun must be hitting the droplets of water at a 42 degree angle. Although I do find it coincidental that the king, Elvis, died at age 42.
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