Jews are from Jewpiter

The Gemara (Shabbos 156) tells us that Avraham Avinu was incapable of having children because of his associated astrological influences. We are told that Avraham Avinu was considered to be under the astrological influence of Jupiter (צדק) and that its position in the west was inhibiting Avraham Avinu from having children. The Gemara then cites from Sefer Yeshayau (41:2),

"'מי העיר ממזרח צדק וגו"

“Who awakened righteousness from the east, etc.”

The word righeousness, צדק, can also mean Jupiter. The Gemara understands that Hashem placed Jupiter in the east in order for its influence to be a positive one for Avraham Avinu. Seder Olam (1) teaches us that Avraham Avinu was seventy years old at the time that Hashem joined with him in the everlasting covenant that is discussed in this weeks parsha, Lech Lecha (15).

Interestingly enough, the Gemara cited earlier tells us that the verse from Sefer Yeshayahu was Hashem’s response to Avraham Avinu when he asked Hashem about having children. This question of Avraham Avinu is found in this same chapter of Bereishis. Perhaps, this is why the chapter of Sefer Yeshayahu that contains its verse is read as the Haftarah for this portion of the Torah.

If one looks at Jupiter’s postion during that year 1744 B.C.E. (based on the chronology of Seder Olam) he will see that it was visible in the western portion of the sky, relative to the Sun (meaning it would be in the sky already at sunset, obviously it will rise and set throughout the night. Most celestial objects move from east to west on any given night) early in the year and then was too close to the Sun, so it was not visible for a duration of time. It became visible again, this time to the east of the Sun, just before sunrise, on October 6 (Julian).

What is fascinating about this event is that on this day, it was so close to Venus, that, to the naked eye, they appeared to be touching. To have these two objects touch is extremely rare (to come so close to touch can be hundreds of years in between instances for any given location), and such an event would be witnessed as a spectacular event. Venus is the brightest star in the sky (sometimes even confused with aircraft) and Jupiter is the second brightest. The two together would have been seen to be shining brilliantly in the east. Venus is also associated with fertility (see Ibn Ezra's Reishis Chachma) and this was the issue that Avraham Avinu was discussing with Hashem.

Another fascinating point is that this evening would have marked the night of Yom Kippur (based on actual lunar visibility, not calculation). As is noted by Rashi in Bereishis (15) some of the animal offerings of the covenant were symbolic of the Yom Kippur offerings, and many of those that were not, were still symbolic of offerings of repentance. We may not have a reference to this convenant being enacted on Yom Kippur, but the symbolism between the two is remarkable. Couple that with this extremely rare event occurring on that day, and one cannot help but wonder if this is what the Gemara meant when discussing Jupiter shining from the east.

Ominous Eclipse Predictability

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!

Yam Suf 7 or 8 Days from the Exodus?

Most people assume that Krias Yam Suf and its ensuing song happened on the seventh day of Pesach. However, Rashi at the end of this week's Parsha clearly states that it happened on the eighth day of Pesach. Rashi states that the eight strings of Tzitzis are symbolic of the eight days of travel from when we left Egypt until the sea split and we sang our Shira. (Rashi Bamidbar 15:41)

One of the issues that has been addressed regarding this Rashi is that it seems contradictory to another Rashi. When commenting on the events of Krias Yam Suf, Rashi mentions that it happened on the seventh day of the Exodus. Rashi even states that this is the basis for the custom to read the Torah portion of Krias Yam Suf on the seventh day of Pesach. (Rashi Shemos 14:5)

I would like to offer two suggestions that our founded on how to calculate when one's day begins. The first answer is suggested by Rabbeinu Bachye. He maintains that even though Jewish law usually recognizes night as preceding day, when it comes to sacrificial offerings the day comes first (regarding sacrifices, the portion placed on the Mizbeach is able to be burnt the night following the day in which the blood was sprinkled).

Our Exodus began on the 14 of Nisan when the Korbon Pesach, a sacrificial offering, was brought in the early afternoon. Thus, the morning of what we would refer to as the seventh day of Pesach is actually the eighth day from the Exodus if one is utilizing the sacrificial offering system. In this regard both the Rashi that maintained that it was day seven and the one that states that it was day eight are correct, they are just describing the event based on separate systems. (Rabbeinu Bachye Bamidbar 15:41)

Seeming to support this assumption is the fact that the Rashi that maintained that it was day eight focused on the time when Klal Yisrael sang and not when the Egyptians perished in the sea. They perished just before morning, (Shemos 14:27) but we did not sing until after daybreak. (Rashi Shemos 14:5) Unfortunately, Rabbeinu Bachye leaves hidden the reason why Tzitzis reflect the sacrificial offering system and the Torah portion read on Pesach reflects the regular system.

Before presenting another approach I would like to say, as an aside, that it is pretty fascinating that the evening during which the sea split had a very rare occurrence happen in the sky. That night the moon partially blocked Mars making it appear as if the two were touching (I know that I posted a similar thing with Saturn regarding the first Tisha B'Av earlier this week, but these events truly are rare which makes it even more fantastic that they seem to happen on these monumental dates in Jewish history). Astrologically, this event portends malevolent tidings. (Ibn Ezra Reishis Chachma 7) Interestingly, it occurred in the constellation Aquarius which is considered the be the mazal of Klal Yisrael. (Ibn Ezra Shemos 31:18) Aquarius, depicted as a man pouring a bucket of water, would have been seen as being afflicted by this sign. It seems interesting that Hashem bestowed His mercy that evening and saved this young nation. Just as he split the water of the Yam Suf, he "split open" the evil tidings found in the constellation of water that symbolized this nation and protected them miraculously. In fact, quite unbelievably, Rabbeinu Bachye mentions that the Jewish nation should have perished at the Yam Suf because the Egyptians had tapped into the inlfuence of Mars which is associated with death. It was only because of God's tremendous mercy that he saved us. (Rabbeinu Bachye Shemos 14:25)

I am certainly not qualified to argue with Rabbeinu Bachye, but I would like to suggest an alternate way one could have read Rashi based on the Meiri. The Meiri states that their are four accepted ways that civilizations have decided to begin their days. One is the Jewish way and that is the start from evening. A second way is to start from daybreak. Another is to start at midnight (like is the practice here in the U.S.) and the last way is to start from midday when the sun is at its peak. This last way, says the Meiri, is based on deep astrological meaning and this is how the ancient Egyptians began their day. (Meiri Pesachim 5a)

Rashi mentions that Paroh sent a messenger with us when we left Egypt to make sure that we would return after three days. When we did not, Paroh came out with his armies and advanced towards our camp on days five and six. The night of the seventh day of our Exodus his battalions were drowned in the sea. (Rashi Shemos 14:5) In fact, this is the same Rashi that mentions the reason for reading this portion on the seventh of Pesach.

The Sifri mentions that we left Egypt at midday. (Sifri Devarim 337) Rashi quotes from this Sifri elsewhere implying that he is of the same opinion. (See Rashi Bereishis 7:13) If Rashi agreed with the Meiri then Paroh sent his messenger with us right at the "beginning" of the first day which coincides with 15 Nisan in the Jewish calendar at midday (this is the day after the Korbon Pesach and the first day of our holiday of Pesach). That means that seven Egyptian days after would have the Egyptian destruction occurring on the night of the eighth day of the Jewish count. Since we do not follow the Egyptian calendar we commemorate this event with the seventh day based on our count and we read the Torah portion of this event on the seventh of Pesach. The Rashi at the end of our Parsha, though, would also be accurate. The Egyptians perished on what we would call the eighth day, but the seventh Egyptian day from our Exodus.

Solar Powered Giants or Orion's Belt Loosened?

As stated in the last post, my intent is to post at least three posts this week with each having its own personality. This one is a bit more on the esoteric side and the next will, hopefully, be more of a mathematical calculation.

This week's Parsha tells us that the spies sent into Canaan were witness to giants dwelling in the land. Rav Yehonasan Eibshitz zt"l wonders why there are no longer giants roaming the Earth. He then cites from various statements of Chazal that maintain that these giants are called "Anakim" in the Torah because the were "maanik" (block out) the sun when they would stand up. (Tiferes Yehonasan Bamidbar 13:28)

Rav Eibshitz then contends that their supersize and strength came from magical powers that they would draw from the sun. Since such magical powers have ceased to exert power in today's society, these beings can no longer exist. (Ibid.) In biblical times, however, such powers were around and in order to effectively combat them, Moshe, and later Yehoshua, caused the sun to stand still when battling these formidable foes. The sun would be positioned and stalled in order to cut the power source of these warriors. (Ibid. 13:30)

Another celestial suggestion as to who these giants may have been can be found be focusing on a later verse that states that they were the offspring of the Nephilim. (Bamidbar 13:33) Rashi comments that these Nephilim were Shemchazai and Azael that fell from heaven in the times of Enosh (Adam's grandson). (Rashi Bamidbar 13:33) Rashi appears to be paraphrasing the Yalkut Shimoni that tells over a fascinating story.

The Yalkut Shimoni mentions that in the times of Enosh there were some angels (Shemchazai and Azael) that wished to prove that they could withstand the pressure to sin if they were only given the chance to descend to the earthly realm. Hashem granted their wish and they "fell" to Earth. They are called Nephilim because the root of the word is "nephal" which means to fall. Once on Earth they began to sin and they started to try and intermarry with human women. There was one woman that withstood their advances, Istahar, and for her piety she was placed in the heavens as a star in the star cluster called Kimah, the Pleiades. (Yalkut Shimoni Bereishis 366)

Interestingly enough, the word Nephla, of the same root as Nephilim, is the Aramaic word for the constellation Orion, Kesil. (Targum Iyov 9:9) It is even more fascinating to note that the young girl, Istahar, was placed in the Pleiades which, according to Chazal, are supposed to project the opposite influence to Orion. (Berachos 58b) If these angels fell from the heavens from the region of Orion (perhaps meaning that they were considered to be angels that exert the influences associated with this constellation) then it would almost be as if Hashem was saying that this girl was able to counteract the influence of these beings so she would forever be memorialized in the area of the sky that demonstrates the ability to withstand Orion.

Midrash Similar to Mythology

How does one address the issue that there are many instances when Midrashic teachings are extremely similar to Greek mythology? There are many instances where the storyline expressed by a Midrash will be similar to a mythological legend, sometimes the two are identical (examples will be cited). This question has bothered many for centuries and many answers have been proffered. Many are comfortable with stating that the Greeks stole Jewish concepts and incorporated them into their own ideologies. The problem that some have with this approach is that the culture of the Greeks and that of Chazal seem so diametrically opposed that it seems unreasonable that one would have taken from the other.

I would like to offer a theory and offer an example to support it that is pertinent to Matan Torah (and, of course, would love to hear feedback). Chazal understood that the natural forces of both science and history are encoded and symbolized by the stars. They can be deduced via knowledge of the movements of the stars (the original 4 8 constellations) and the associated symbolism between the stellar patterns and various items. (See Ibn Ezra Shemos 33:31 and Rabbeinu Bachye Bamidbar 23:9; also see Ibn Ezra's Reishis Chachma) For example, the Torah was given in the month of Sivan and the mazal of Sivan (the constellation that rose with the Sun during this month in ancient times) is Teomim, Gemini the Twins. Twins demonstrate a connection between two entities that is unmatched elsewhere. When united they display a complete state not possessed by others. The name Teomim may have its roots in the word Tam meaning complete. (See Midrash Tanchuma Haazinu 1) It was in this month that Klal Yisrael united with Hashem via the Torah.

The Greek mythology is depicted in the night sky. The constellations tell over these legendary stories. One can find the constellation Perseus near Andromeda, Cetus, Cassieopeia and Cepheus. These figures play the roles in a storyline that has monsters, heros and damsels saved at the last minute in Greek mythology.

Since Chazal agree with the basic depictions of the constellations, (see Ibn Ezra's Reishis Chachma) then it stands to reason that they saw elements in the natural world that express these concepts. I do not know if the Greeks took from Chazal, had a tradition dating back to Adam or if this was a natural science that they were able to uncover, but it seems that they also studied the sky and created their myths based on the constellations. That being said, if they express these concepts in a similar fashion to the way a Midrash is stated, it should not be shocking. Of course, the Greeks did distort (and even worship) these ideas and concepts and the figures turned into gods and the stories did not display their true meaning (if the true meaning was ever completely uncovered), but this definitely helps show why similarities not only can, but should occur between mythology and Midrash. (Unfortunately, the symbolism behing the aforementioned constellations is beyond the scope of this post, but the symbolism seems to depict the idea of the Sotah and that Hashem will eventually bring back His wife, Klal Yisrael, even though she has strayed from Him.)

The example with Matan Torah can be seen in with the constellations, Aquarius, Aquila and Cepheus. Aquarius is a Water Pourer, but is also associated with the child of the highest god in Greek mythology. Aquarius represents the "child" of Hashem in reality as it is the mazal of Klal Yisrael. (Ibn Ezra Shemos 31:18) This child was taken by an eagle, Aquila, to rejoin his father in the spiritual realm. We are taught that Hashem took us from Egypt to be his premier nation "on the wings of eagles." (Shemos 19:4-5) In the month of Sivan when Gemini would be rising with the Sun, Aquarius would be setting in the west. At this time, Cepheus, a constellation that represents a king, is seen at the height of the sky sitting in his throne. The "son" Aqaurius is standing on the ground in the west, but immediately next to him is the eagle, Aquila, to take him to his king, Cepheus. It seems pretty clear that the Greeks were (wether knowingly or not) expressing Matan Torah in their legend.

There are many other examples like this (like the story of Procrustes), but unfortunately this post cannot go for forever.

A Lifetime of Space Travel

In this week's parsha we are informed of the size of the Klal Yisrael's standing army in the Wilderness. Only those above twenty years of age were eligible to fight. This number seems somewhat arbitrary since the age of adulthood is considered to be thirteen. Rav Yehonasan Eibshitz resolves this by giving some background.

Rav Eibshitz quotes a verse from Tehillim that states that the average life span of a human is seventy years. The numebr seven has extreme celestial connotations, as the natural world is perceived as being under the influences of the seven planets, the Sun, Moon, Mercury, Venus, Mars, Jupiter and Saturn (a theme discussed in the some of the past few posts).

These planets are depicted as orbiting the Earth (this is how the human perceives them) and the order of the orbital circles is as follows (from farthest to closest): Saturn, Jupiter, Mars, Sun, Venus, Mercury and the Moon. Rav Eibshitz suggests that each planets plays a role in the development of the human and each has influence for ten years.

Saturn governs the first ten years and this is recognized through its Hebrew name, Shabsai, which comes from the same root as Shabbos and means to rest. Saturn has the slowest apparent orbital motion and appears to be resting. A human spends much of these years at home and not able to go out into the world. Thus, Saturn's influence is clearly seen.

The next ten years are those of Jupiter's influence. Known by the Hebrew word for righteousness, Tzedek, Jupiter is perceived to have some of the most beneficial and almost holy qualities. It is during the next ten years that the child will attain adulthood (thirteen for a boy and twelve for a girl) and be able to accomplish his holy task in this world by performing mitzvos.

Rav Eibshitz then suggests that Mars, known as Maadim meaning red, takes over. Mars is associated with blood and death and it is at this age that the human has the appropriate celestial qualities that make him a warrior. Therefore, it is at this stage that the Torah says men should be drafted.

Rav Eibshitz does not tell us why the following thirty years are under the influence of the Sun, Venus and then Mercury. He, instead skips to the last ten years of the average human's life and tells us of the associated lunar traits. Perhaps, from age thirty to forty one is considered to be associated with the Sun because the Sun is the most powerful of the planets. Its abilities and physical influence on Earth make it seem as if it is the most powerful celestial force. These middle years of the human are when he is able to accomplish much of what he will be able to accomplish. These years are the peak of his life.

From forty to sixty he is first influenced by Venus and then Mercury. Perhaps, these planets are chosen because they are both between Earth and the Sun (not in the perceived orbits mentioned above, but in the actual way they orbit the Sun). As such, they are only visible in the sky during the evening twilight and then into the early night or from late night into the morning twilight (Mercury being the closest planet to the Sun is actually never seen during night, but always in twilight). They are never seen in the middle of the night. Perhaps, this is symbolic of the aging of the human and the entrance into the twilight of his life. First with Venus which is visible sometimes just after or before twilight, and then with Mercury which is only seen in the twilight.

Lastly, the person's years from sixty to seventy are governed by the Moon. This is very pronounced, says Rav Eibshitz, by the person turning white. His hair turns gray and then white (I am just praying that I still have hair, at the rate I am going the chances are slim). The Moon is the whitest of the planets and its Hebrew name, Levana, comes from the same grammatical root as that of the word for white, Lavan.

(In case you have been noticing, a lot of the material for my posts, recently, has come from Rav Yehonasan Eibshitz. He seems to understand a lot of symbolism, especially numerical symbolism, to be intertwined with this type of astrology. If you enjoy this type of astrological expression I would highly encourage purchasing the chumash that is currently marketed as his peirushim and contains the Tiferes Yehonasan, which has this type of stuff on chumash, the Ahavas Yeshonasan, which has this type of stuff on haftarah and Divrei Yehonasan which contains a pilpulistic commentary to the chumash. Alternatively, Rabbeinu Bachye seems to offer a lot, as well, albeit with an extremely different style. I must admit, I personally am drawn more to Rabbeinu Bachye's style as it often is more associated with astronomy and I am more drawn to that as opposed to astrology. The style of the upcoming book is more of that nature and so were some of the older posts, but Rav Eibshitz's certainly catches my attention.)

Determining the Identity of the Unicorn

Before I get into this post, let me first give a very basic overview as to what a constellation is. If one looks toward the sky he will be able to see hundreds, if not thousands, of stars (unless it is cloudy, daytime or he lives close to a city with lots of lights and pollution). It would be virtually impossible to discuss the different regions of the sky if they were not divided into smaller units. Throughout history, humankind has recognized different areas of the sky as being distinct sections. Each defined grouping of stars was pictured as an object (i.e. a lion, bull, etc.) and these formations (like connect the dots) are constellations. It is similar to looking at a map of the U.S. and then subdividing it into fifty states.

In the times of the Greeks there were forty-eight constellations, and the Ibn Ezra contends that Chazal agree with both this number and the actual division. These were considered to be Divinely created and to exert influence on life on this planet. As time continued, people decided that they needed to subdivide the sky into more regions (without any Divine intervention) otherwise it would be too difficult to converse with one another. The new divisions, which became standardized, provide a framework for both scientists and laymen to discuss the sky with relative ease. These constellations were generally created by astronomers interested in contemporary science and not astrologers who were interested in the influences of these regions. As such, the names of these often reflect more scientific objects such as Microscopium, etc. Currently, there are eighty-eight recognized constellations.

Now, let's talk about unicorns. There is a constellation called Monoceros. Monoceros is Greek for unicorn (mono = one and ceros = horn; interestingly, often times if you exchange the "c" in a Greek word for a "k" you get the Hebrew word, for example, Okaynus, and Oceanis for the word for Oceans. In this instance you get keresh) and that is what this constellation depicts. There is a discrepancy as to when this constellation was "created", but it seems that it was in the sixteenth or seventeenth century. It appears that Plancius is the first confirmed source for it and Bartsch(ius) definitely included it in his later work. A notable point is that there is discussion as to whether the, slightly earlier and very reputable historian, Joseph Scaliger allegedly claimed to have seen this constellation in a much earlier ancient Persian source. If so, that would, perhaps, place it as far back as the time of Chazal. If the Persians' unicorn was similar to that of the ones mentioned by Chazal, then this information could be used to ascertain this beast's identity.

About a year ago I made, what I feel, is a big discovery. I was learning the Ibn Ezra's Reishis Chachma for my upcoming sefer (sorry, I had to put in another shameless plug). When the Ibn Ezra delineates the constellations he only mentions the standard forty-eight of Chazal. However, he constantly refers to other segments and star patterns in the sky. This would be comparable to looking at the map of the U.S. and, in addition to the states (our constellations), we could also see some counties and regions. These are currently referred to as asterisms (i.e. the Big Dipper which is a segment of the constellation Ursa Major). When discussing Gemini, the constellation associated with the upcoming month of Sivan, the Ibn Ezra discusses some nearby asterisms. One of them is, you guessed it, Monoceros!!! At first I was completely amazed. It seemed that I had historical proof that this "constellation" did, in fact, predate (since the Ibn Ezra lived hundreds of years before) and that Scaliger's claim may have validity. Not only that, but the Ibn Ezra also refers to all the objects mentioned in his work as having influence on the planet, a suggestion implying that these are Divinely created asterisms. Since the only Reishis Chachma that I was able to get was a translation I set out to find a copy of the original Hebrew (something I had wanted to do anyway).

I finally located a copy published in 1939 that contained the original Hebrew as well as a French and English translation. The Hebrew reads "חיה בעלת קרן" which does sound like unicorn, but, I must concede, is not definitive anymore since one could argue that it just means a horned animal. I do find it very unlikely to be something other than the unicorn, though, because what is the likelihood of that happening in the exact location of the modern Monoceros which Scaliger claims predates its "modern creation".

Based on Scaliger's testimony and the above proof, it seems that Plancius and Bartsch were aware of the older asterism and decided to include it into the sky as a constellation (by the way, there is no reason to suspect that they intended to present this as their own creation, rather, it is very possible that they just intended to upgrade an asterism of ancient to the status of constellation in order to divide the sky into smaller parts). Scaliger's alleged sighting in the Persian source would have included a picture of the animal (it was common to draw the stars with fancy artistic representations of their associated items behind them) and it stands to reason that Plancius was aware of this information. Therefore, they would have known the Persian unicorn's true identity, which would probably be identical to the Ibn Ezra's.

There has been speculation as to the possibility of the unicorn being a giraffe. The giraffe has two horns on the top of its head, but another bump in the middle of its head. If it is the unicorn, then, what Chazal meant when they said an animal with one horn between its eyes was that in addition to two regular horns it had a third in between its eyes. The translation as unicorn would, then, be in error. If the giraffe is the only species of unicorn mentioned then, perhaps, the above stellar discoveries put a little doubt on this assertion (in addition to the asterism/constellation being called Monoceros as opposed to Triceros). There is another constellation created by Plancius and charted by Bartsch, Camelopardalis. In case you haven't figured it out, camelopardalis means giraffe in Latin (originating from the Greek) and Plancius was dedicating this region of the sky to this animal (once again, camel = gamal, o = u and pardalis = bardalis, a spotted cat like an ocelot; this would show the Hebrew equivalent of a mix between a camel and bardalis, a giraffe does look something like a mix of the two). The fact that there was another constellation created by the same people indicates that the two cannot be one and the same. The depiction that is in use, stemming from Plancius and Bartsch, is a horselike creature with a horn on its head.

Blasphemous Bread of Permanence

As I was continuing to review this week's parsha, Emor, I had a theory to explain something that has bothered me for awhile. At the end of the parsha we are taught of the convert whose mother was from Dan and father from Egypt. (see Mizrachi and Gur Aryeh as to why he is considered a convert) This individual was blasphemous and put to death for his actions.

Rashi teaches that he initially went out with one of two complaints. He found it preposterous that the Showbread in the Mishkan was placed on the Shulchan for nine days prior to being eaten. He also felt that his tent should be able to be placed in the camp of Dan since his mother was from Dan. When he was informed that he was wrong he blasphemed.

When Korach argued that a talis that is completely sky blue should not need tzitzis, we find that the commentaries give a metaphoric explanation for his choice of argument. What could the convert in our parsha have been insinuating with his remarks about the Showbread?

In the Mishkan there were two vessels that were placed across from each other, the Menorah and the Shulchan (both mentioned in the portion prior to the blasphemer). The Rema, in his Toras HaOlah, cites earlier sources that contend that the Menorah symbolized the concept of the seven planetary influences. There are seven "planets" that are visible to the naked eye: the sun, moon, Mercury, Venus, Mars, Jupiter and Saturn. Depending on which constellation they are residing in, these planets exert influence on earth. The Menorah had seven branches, each lit for the purposes of shining light. The seven influences are thus shown to shine forth their power. The Shulchan, however, had twelve pieces of Showbread placed on it. There is another system of astrology in which the twelve constellations of the zodiac are seen to exert their influence. Unlike the planets, though the constellations are still relative to another. The planets, on the other hand, wander from one constellation to the next; each going at its own pace.

As we have mentioned in the past, Rav Yeshonasan Eibshitz contends that the system of twelve constellations is more pertinent to the Jews and the system of seven to the other nations of the world. This seems to be echoed by the fact that numerous sources compare the twelve tribes of Yisrael to the twelve constellations.

Perhaps, what this blasphemer intended was of a philosophical nature. He was wondering why Klal Yisrael can camp so proudly with their banners, yet, the newcomers who chose this way of life are not allowed into the camp permanently. They may trade and walk through, but they may not pitch their tent. These holy individuals have have wandered around and had chose to join Hashem's nation should be allowed equal expression. He was asking why the Showbread should contain "stale" bread, the bread that has been there for days and not a fresh piece, one that was just made.

The Showbread shows the twelve stagnant elements and also the twelve tribes. These are the ones that have not wandered and their permanence is expressed as an encampment. (the twelve constellations are considered to camp in exactly the same formation as the camping of the tribes see Midrash HaGAdol Bamidbar 2) While those that have wandered into these "constellations", the planets (or converts) have influence and are very holy, they are not the same as the originals. Their influence can shine as they wander into and fuse with the constellations, but they are not part of the "kahal" itself. They are not able to pitch a tent of permanence. Those who come and join exert influence and are placed in the Mishkan, but the Showbread is not its place. The Showbread keeps its bread for a duration of time, it does not continuously change and show wandering.

With this concept, one can appreciate the mesiras nefesh that a convert takes. He knowingly joins a nation in order to serve Hashem even though he recognizes he will feel like an outsider. He cannot have permanence (he is also not given land in Eretz Yisrael), yet, he sacrifices it all for his determination to esrve Hashem. Perhaps, this is why his vessel produces light. We can see and recognize and learn from this individual what fiery passion is truly necessary!

(I apologize if this was somewhat unclear, it was typed in a hurry).

No Martians in the Mikdash

I happened to see an interesting explanation from Rav Yehonasan Eibshitz that was so similar to last week's post that I could not help but post it for this week. The Haftarah for this week's parsha, Parshas Emor, comes from Yechezkel (44). In it the Navi describes what the service in the Beis HaMikdash will be like in the future. There are many discrepencies between this description and the service as described in Chumash and the Gemara tells us that for this Sefer Yechezkel was almost left out of Tanach. (Shabbos 13b) Finally Chananya ben Chizkiyah reconciled the discrepencies and it was allowed.

Interestingly, many commentaries still discuss the literal translations of the words and do not address the above mentioned issue. Rav Eibshitz seems to take this path and, therefore, provides insight into one of these perplexing verses. Yechezkel tells us that the Kohanim will wear linen garments when serving in the inner sanctum and will not have any wool on them. (Yechezkel 44:17) This is in stark contrast with the description of their clothing as described in the Chumash. There we are taught that their clothing contained both linen and wool, a combination prohibited for others to wear and referred to as Shaatnez.

Rav Eibshitz explains that linen is often times referred to as שש which is also the word for "six". In addition it is referred to as בד, a word whose numerical value is six. (see chapter 13 of my Tiferes Aryeh for more on this numerical value and how it seems to be a "hava ameinah" of the Gemara) Mystically it is a garment that brings together (in a cleansing way) the natural forces of six of the seven planets (the ancients recognized all items that moved independent of the regular stars to be planets. As such they talked of seven planets; the sun, moon, Mercury, Venus, Mars, Jupiter and Saturn. The others are not visible to the naked eye and are, therefore, not discussed). The only planet it does not contain is that of Mars.

Mars connotes judgement and harshness (see last week's post) and has no place in the future worship of Hashem. (Rav Eibshitz points out that shrouds are of linen since Hashem will save the dead from judgement). In the past the Kohanim wore wool in their clothing because we had to contend with the evil forces and even "bribe" them to do the proper service of Hashem (see last week's post). In the future, however, things will be more perfect and we will no longer have wool in the clothing of the Kohanim.

Satan: Our Martian King of Earth

The Ramban and Rabbeinu Bachye reveal to the public what the Ibn Ezra considered to be a mystical secret. They state that the goat taken to Azazel as part of the Yom Kippur service is actually a symbolic show of bribing the Satan. The Satan is the evil inclination that resides in all of us and on Yom Kippur we rise above it and act like angels. As such, Hashem prescribed an offering that, on the surface level, appears to be a pacification of the Satan. This, then, enables us to completely serve Hashem without his interference. Obviously, we are not really worshipping Satan, as that would be idolatrous, this is a commandment from Hashem and is serving Hashem, but its symbolism is something to be taken to heart.

The planets and stars are considered to be the place where the spiritual realm of heaven and the physical realm of earth meet. As such, all events determined by heaven are considered to flow down upon us through the stars and planets. The Ramban and Rabbeinu Bachye contend that Mars, מאדים, is considered to be the force of the Satan (and demons) and connotes evil, death and destruction. The desolate wilderness is considered to be under his rule and it is there that this goat is taken. All animal life is considered to be influenced by the celestial objects and goats are considered to be under the rule of Mars, as well. (see Ibn Ezra Reishis Chachma for more detail of this concept) It happens to be fascinating that the other ancient civilizations also perceived Mars as a cruel and deadly influence. Usually it has been associated with death and war. (See Ptolemy's Tetrabiblos) The Parah Adumah, red heifer, is also a display of this, says the Ramban, but that is not the discussion of this post.

Rabbeinu Bachye furthers that the numerical value of מאדים is identical to that of המלך, "the king". It is our evil physical inclinations, ruled by the Satan, that, unfortunately, seem to govern and run our lives. The Satan, therefore, appears to be the king of this world. I find it fascinating that our prayers from Rosh Hashana through Yom Kippur (the time being discussed) focus on calling Hashem "our King". We change a blessing in our Shemonah Esrei from calling Hashem a holy God to calling Him a holy King. The chazzan starts the Yom Tov prayer with the word המלך, that same word that normally equals Mars, but in this context we make clear that it is Hashem who is the real king. In another piyut we contrast the Heavenly King with the destitude king, usually considered to be man, but, perhaps, truly referring to the Satan.

It would seem that these days, at the beginning of our year, are supposed to state emphatically, that although it normally seems that the king is Mars, we are proclaiming that Hashem is truly the king!!!

A Thirteenth Tribe of Yisrael?

Most people are familiar with the concept that there are twelve signs of the zodiac. This idea comes from the fact that throughout the year the sun appears to travel through twelve of the eighty-eight modern constellations. As we circle the sun throughout the year, we continue to get a different vantage point relative to the stars of space. Since we perceive earth as being stationary, it looks as if the stars that create the backdrop of night are moving. As such, the arrangement of stars that occupy the area of the eastern sky at the time of sunrise change from day to day. Therefore, it appears as if the sun is moving from one constellation to another. It takes a month for one constellation to fully move from this position to the next. The constellation that occupied this position was considered to be the constellation of the month. Since there are twelve constellations that cross this area, there are twelve signs of the zodiac. (see Rashi Rosh Hashana 11b)

While the above statement is certainly an accurate account of the system, it has one major issue with it (besides the fact that the attributed signs have shifted since this system was implemented, but that is something for another discussion). THERE ARE THIRTEEN CONSTELLATIONS THAT OCCUPY THIS AREA, NOT TWELVE!!! These thirteen are: T'leh/Aries, Shor/Taurus, Teomim/Gemini, Sartan/Cancer, Aryeh/Leo, Besulah/Virgo, Mozayim/Libra, Ophiuchus, Akrav/Scorpius, Keshes/Sagittarius, G'di/Capricorn(us), D'li/Aquarius and Dagim/Pisces. (In case you haven't guessed it, Ophiuchus is the one with no corresponding sign of the zodiac.) This was true even in the times of Chazal and the Ibn Ezra records all thirteen, yet does not mention the issue that there are only twelve signs.(see Ibn Ezra Reishis Chachma) And no, it does not make sense that one should be reserved for a leap year and correspond to Adar Sheini because the sun passes through all thirteen every year and at the time it is in Ophiuchus it is considered to be in the sign of Akrav/Scorpius.

After reading a comment by Rav Yonasan Eibshitz on this week's haftarah, I came up with a theory to resolve, at least partially, the mystery behind this discrepency. The haftarah starts with:

עם זו יצרתי לי תהלתי יספרו: ולא אתי קראת יעקב כי יגעת בי ישראל

"This nation I have created to tell of my praises. But Yaakov has not called to me; for Yisrael has become tired of me."

In his Ahavas Yehonasan, Rav Eibshitz explains that Hashem has thirteen attributes and it is through Klal Yisrael that the world can recognize that all these thirteen attributes are really just expressions of the one God. It is, therefore, through Klal Yisrael that Hashem's oneness is perceived. This is accomplished via the thirteen shevatim. Each shevet embodies a different one of Hashem's attributes. When the world recognizes that these thirteen tribes are really one nation, they also can comprehend that the thirteen atrributes of Hashem are not all separate entities. In this way Klal Yisrael was created to tell of Hashem's praises

Although we generally refer to the shevatim as being only twelve, if one counts Levi, who is a shevet, and Menashe and Ephraim, who divided Yosef into two shevatim, there are thirteen. They are: Reuven, Shimon, Levi, Yehuda, Yissachar, Zevulun, Dan, Naphtali, Gad, Asher, Ephraim, Menashe and Binyomin. Rav Eibshitz then cites from the pasuk in the haftarah that said עם זו, "this nation". The numerical value of זו "this" is thirteen. This displays that "this nation, meaning the thirteen tribes of this nation, were set aside to express Hashem's praises.

When I saw this I realized that the same issue that seems to be expressed in the constellations (there being thirteen and only recognized as twelve) exists within the shevatim, too. There are thirteen shevatim, but we generally refer to them as only twelve. When Levi is included then Menashe and Ephraim are counted as one, Yosef. When Menashe and Ephraim are included, then Levi is not. Since Chazal compare the twelve shevatim to the twelve signs of the zodiac (see Bamidbar Rabbah 2), this oddity, occurring in both the constellations and shevatim, must be more than coincidental.

The mystery unravels a little more when one delves deeper into the symbolism of Ophiuchus. Every constellation is depicted as some sort of object, creature or human. Ophiuchus is the Serpent Bearer and carries the snakes of the constellation Serpens. Ophiuchus is symbolic of man's familiarity with sin and his willingness to handle snakes, the symbol of sin (it was the snake that tempted the first humans to eat the forbidden fruit). Since the twelve signs of the zodiac correspond with the twelve tribes, then this element must be showing an element that still requries perfection.

The tribes only display Hashem's praises when they act in unison and follow God's commandments. Ophiuchus is displaying the element present in Klal Yisrael, and every individual, that has not yet decided to do so, rather, this element is still familiarizing itself with sin. Therefore, the tribes can only be expressed as twelve and not thirteen. The zodiac is, therefore, also expressed as being somewhat deficient. Perhaps, when Klal Yisrael perfects herself, we will find a more complete representation of her in the sky and the thirteenth constellation will be realized as a sign of the zodiac, as well.

Utilizing the same methodology of Rav Eibshitz, this can be seen in the pesukim cited above. The latter part stated:

ולא אתי קראת יעקב כי יגעת בי ישראל

"But Yaakov has not called to me; for Yisrael has become tired of me."

The wording "for Yisrael has become tired of me" has in it the word בי "of me". Technically, the Hebrew could also be read as "for Yisrael has reached בי". The word for tired has the same pronounciation and spelling as that of reached, יגעת. The numerical value of בי is twelve. The new meaning is then "For Yisrael has reached twelve." In this context, Hashem is saying that Yisrael is not telling His praises because they have reached twelve. Based on the understanding above, it is thirteen that they are striving for, but they are still falling short. We are still waiting for the realization of all thirteen shevatim.

The Universally Cosmic Ten Commandments

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

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

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

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

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

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

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

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

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

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

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

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

Yeshaya HaNavi's New World Order?

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

The pasuk states (Yeshaya 66:3),

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

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

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

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

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

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

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

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

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

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

May we all merit to seeing this realization soon.

The Magically Disappearing Source of an Astrological System

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

"והדבקתי דגת יאריך בקשקשתיך וגו'"

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

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

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

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

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

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

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

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

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

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

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

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

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

The Satanic Strategy of Scorpius

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

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

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

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

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

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

Koheles' Foolish Orion

As Sukkos approaches, once again, I start to wonder if there is some astronomical symbolism that can be found in Koheles which is always read on Sukkos.

In the beginning of the sefer (1:6), Koheles clearly describes that path of the sun throughout the sky (from the perspective of an observer in the northern hemisphere). Later, Koheles begins to constrast the qualities of a fool with those of a sage. He starts by stating,

"הֶֽחָכָם֙ עֵינָ֣יו בְּרֹאשׁ֔וֹ וְהַכְּסִ֖יל בַּחֹ֣שֶׁךְ הוֹלֵ֑ךְ"

which essentially means that fools choose to walk in darkness, whereas, a sage will go out when he can see.

The word used for fool is "כסיל" which is is also used elsewhere to refer to the constellation Orion. I have always wondered if there is deeper symbolism that can be found. If one looks in the sky, he will see that Orion and Sagittarius are at opposite ends of the celestial sphere. They are both armed and ready to hunt.

In the times of Chazal (precession of the equinoxes has caused the night sky to shift since their times), for most of the summer, Orion was primarirly above the horizon in the daytime. Every successive day of the summer, Orion is visible for a little bit more of the night, until, finally, in mid-winter it is out for the entire night (perhaps, this sheds light as to the name כסלו for the month that Orion is out for the entire month and in which it peaks in the sky). Sagittarius has the exact opposite qualities. In fact, it rises with the sun in Cheshvan and only afterwards starts to make its nighttime appearance.

Maybe Koheles was saying that the sage chooses the right times to go out of his home, either in the day, or in the warm summer nights. The fool, however, goes out during the cold winter nights, and stays indoors during the summertime (right next to the burning sun, in fact). As stated above, we read Koheles in the autumn when Orion is about to come out of hiding and Sagittarius is going home to rest.