Ancient Roots For Oxen

When describing the bountiful plenty that Hashem will bestow upon us when we keep the Torah, the pasuk refers to cattle and sheep as follows:

"שגר אלפיך ועשתרות צאנך"

"The offspring of your cattle and your flocks of sheep." (Devarim 28:4)

While this is not the only time these words are used, they are used infrequently enough that the Rishonim feel it necessary to translate the words. (See their writings to Devarim 7:13) The words "שגר אלפיך ועשתרות" are usually not those found for offspring, cattle and flocks. Rather the more common "ילידי בקר ועדרים" seem more appropriate. (See Rashi Devarim 7:13)

The Ibn Ezra comments that the word usage may have some profoundly astronomical/astrological connection that was uncovered by "A great commentator from Sefarad," but the wording found in the Ibn Ezra's comments are difficult to understand and many have debated what he actually meant. (See Ibn Ezra Devarim 7:13)

While I am not sure if the following is what the Ibn Ezra intended, it does seem to be a plausible theory. It is important to recognize that the stars we see in the night sky appear to be in the same relative positions on any given day of the year. Meaning, if I go outside on August 23 of any given year at any specific time (at any given location), the stars seen in the sky will be identical to those seen the year before and the year after on that date at that time (at that location). While this seems to be the case, the truth is that the stars "move" approximately one degree every 72 years and thereby over large periods of time things will no longer appear the same. Over the course of any individual's lifetime (other than those that lived to biblical ages) one will not perceive this shift (called axial precession or the precession of the equinoxes). This phenomenon causes the mazal of any given month to appear to shift over long periods of time. For example, in the time of Chazal the mazal of the month of Adar was Dagim (Pisces) because that was positioned "behind" the sun that month. Nowadays Dagim has the sun "behind" it during the month of Nisan. This phenomenon has been mentioned by the Ibn Ezra in his foreword to Sefer HaTaamim and by the Rambam in his Mishneh Torah (see Yesodei HaTorah 3:7). The mazal of Nisan was given significant importance in ancient times since it displayed new growth and beginning. (See Ibn Ezra's Sefer HaTaamim)

When the world was created the mazal of the month of Nisan was Shor (Taurus) which has been symbolized by a bull since extremely ancient times. Later, due to the shift of axial precession, it shifted into the mazal of T'leh (Aries) which is shown as a ram or sheep. Perhaps, the expression of an ox as an אלף is because like the letter אלף it was first in the first position mazalos. The word שגר is perhaps used to describe the offspring of this ox because שגר often carries the connotation that the item has been cast away, as if rejected (see Jastrow's translation of this word). The flocks of sheep are perhaps referred to as עשתרות from the word עושר meaning riches. Since after the ox was cast away the mazal moved to T'leh enriching it and associating with it riches. (See Ibn Ezra's Reishis Chachma 2) In fact, Chazal deduce from this wording that raising sheep is very profitable and makes one rich. (Chullin 84b)

A Month of Everything Idolatrous

I saw this Rabbeinu Bachye this week and thought I would share. Although frowned upon, in war a soldier is technically allowed to take what is called an Aishes Yefas Toar. Essentially, he is allowed to take a female captive to be his bride. Prior to marriage he must allow her one month to mourn her parents that she was taken from. (Devarim 21:13)

Rabbeinu Bachye cites from various Midrashic literature to demonstrate that this month is a time for her to separate herself from the idolatrous practices that she had been raised with. Rabbeinu Bachye points out that representation of the major celestial orbits that influenced the beginnings of idolatry take place throughout the course of one month. In thr course of this month, there are days that show the sun's apparent celestial motion. There are also weeks that contain seven days dedicated to the seven ancient plabets: the sun, moon, Mercury, Mars, Venus, Jupiter and Saturn. Lastly, during the course of a month one sees the full orbital movement of the moon around earth. Thus, her waiting a month allows her to remove herself from these items, once considered deities. At each point she sees that her gods were powerless and could not save her. (Rabbaeinu Bachye Devarim 21:13)

Even the Sages Had Difficulty Pronouncing "Ch"

Although the names of the months are of Babylonian origin, there is Midrashic literature that fleshes out the deeper meanings behind these names. One such Midrash is attributed to Rebbi Pinchas the talmid of the Kalir (Tosefos mention that the Kalir is the Tanna Rebbi Eliezer the son of Rebbi Shimon bar Yochai) and is referred to as "Kiddush Yerachim D'Rebbi Pinchas" ("The Sanctification of the Months by Rebbi Pinchas"). (See Torah Sheleimah Miluim Parshas Bo, 178)

Rebbi Pinchas mentions that Elul, the month we are beginning, is called Elul (אלול) because of the shofar that is blown throughout this month in preparation for Rosh Hashana. A shofar is a hollowed out instrument and can be referred to as being Chalul (חלול - meaning hollow). The root of this word חלל can be seen with a similar application when used to describe a flute, a Chalil (חליל).

Perhaps, the fact that a shofar is hollow is not just a random attribute, but personifies part of the nature of what it is displaying in this month. Elul is clearly the time when preparation for Tishrei, the next month, is happening. People repent and awaken early to say selichos in order to be meritorious in the judgment of Rosh Hashana. According to Rebbi Eliezer the world was created on 25 Elul, but Rosh Hashana is not until 1 Tishrei because that is when the days of Creation ceased and the world was ready to run appropriately with man at its helm. (See Rosh Hashana 10b) Thus, one sees directly that Elul is like a hollow tube; a mechanism that displays the concept of a conduit. Its sole purpose is to connect and prepare one for that which comes out the end of it, Tishrei.

Grammarians, please do not worry! There is precedent for the exchange of a ח for an א, so the change from חלול to אלול should not seem so scary. In Parshas VaYishlach we are taught of Yaakov Avinu's famous battle with an angel. The pasuk states, ",ויאבק איש עמו" which means, "And he wrestled with the man." (Bereishis 32:25) The word used for wrestle ויאבק (VaYeAvek) is not a common word and the Ramban mentions that this word's origins literally come from those that mean that the two became intertwined as if embracing. Continues the Ramban that the Sages had difficulty pronouncing the letter ח and often either swallowed it or expressed it as an א. (Ramban Bereishis 32:25) Apparently, this was common enough that the Torah itself recognizes this pronunciation regarding this battle and uses ויאבק instead of ויחבק (VaYeChavek) which means to embrace. Therefore, when discussing the names of the months which are Babylonian it stands to reason that these letters would be easily interchangeable.

Season's Greetings

In the central bracha of Shemonah Esrei for Yomim Tovim we state,

"מקדש ישראל והזמנים"

"[He] Who sanctifies Yisrael and the seasons."

Many have questioned why we mention the seasons in this blessing and the famous answer is that it is Yisrael that sanctifies the seasons. Without a Beis Din, the calendar does not take effect and without the calendar there cannot be Yomim Tovim. Therefore, unlike Shabbos which will be sanctified regardless of the actions of the Jewish nation, the Yomim Tovim's sanctification is only as a result of Yisrael. Hence we mention the sanctification of Yisrael first, as if to say that they are sanctified and then they can make holy the holidays.

Although one could still state that the above is the reason that Yisrael is mentioned first, it seems that Rabbeinu Bachye offers a different explanation of this wording. In this week's parsha we are informed that we must have Pesach in the season of spring (אביב). (Devarim 16:1) Rabbeinu Bachye mentions that our holidays are all time sensitive. Pesach must be in the spring at the time of the barley harvest. The word אביב, says Rabbeinu Bachye, literally means the sheath, which is the component of wheat that produces the kernels. Spring is called by this name because it is the time when this growth is being realized. Shavuos must be during the wheat harvest and Sukkos must be during the gathering season.

Rabbeinu Bachye continues to state that this is the reason that we reference the sanctification of the זמנים (seasons), and do not reference the wording found in the Torah of מועדים (holidays). The focus is the season and not the holiday itself. Therefore, the focus of the bracha is on the integral part of the sanctification which is the season upon which the holiday is dependent. Interestingly, Rabbeinu Bachye also mentions that אביב is a contraction of אב יב which means that father of the twelve months. This is because Nisan is the first of the twelve months. (Rabbeinu Bachye Shemos 13:4)