Oh Heavens! Seven or Two?

The standard text of Kiddush Levana praises Hashem for creating the heavens. The word used for heavens is the Hebrew שחקים which should instigate one to ask the following question. Why is it that Shechakim is used for the creation of heaven when we are seemingly being specific to the heavens in which the moon resides. Reish Lakish states that there are seven heavens: Vilon, Rakiyah, Shechakim, Zevul, Maon, Machon and Arvus. Each of these heavens has its own purpose. The moon is placed in Rakiyah and Shechakim has mills that grind manna for the righteous. (Chagigah 12b)

If Shechakim is the place of manna production and the moon is in Rakiyah, why is it that in our blessing that references the growth of the moon that we praise Hashem for creating Shechakim? Shouldn't we be praising Him for creating Rakiyah (or at least using the generic Shamayim)?

The Sefer HaBris offers a very simplistic, yet accurate answer. If one looked carefully, he would have noticed that Reish Lakish was not the only opinion cited. Rebbi Yehuda is mentioned a few lines prior to this statement and he contends that there are only two heavens (he refers to them as two Rakiyahs). Initially the Sefer HaBris states that a respectable Rav suggested to him that, perhaps, our blessing reflects the opinion of Rebbi Yehuda. The Sefer HaBris enjoyed this suggestion, but added to it the fact that elsewhere the Gemara states that the text of our blessing was formulated by REBBI YEHUDA. So, it is not just that our blessing reflects his opinion, IT IS HIS OPINION! (Sefer HaBris 4:2)

While this certainly sheds light on the text, some questions still remain. All seven terms of Reish Lakish, presumably, refer to the heavens mentioned by Rebbi Yehuda. Why does this text mention Shechakim which is not the common term? Also, why is it that Rebbi Yehuda's opinion is taken, from the way Reish Lakish is cited after his opinion one would think his opnion is the one that should be taken?

I wonder if it is possible that Rebbi Yehuda and Reish Lakish were not arguing as to what actually exists, but Rebbi Yehuda was discussing that there are two Rakiyahs. Then Reish Lakish mentioned that there are seven heavens. Included in Reish Lakish's Rakiyah would be the TWO Rakiyahs of Rebbi Yehuda. This is not problematic as we know that the Rishonim subdivide the heaven in which the moon is placed (Rakiyah) into nine parts, one for each planet, one for the stars and one for the "wheel" that turns them all. This division is not mentioned by either opinion in this passage. Therefore, I would contend that all these sources may be in agreement, but are discussing different methods of classification.

As such, perhaps, we mention Shechakim because that is the highest of the heavens that humans have interacted with. The first, Vilon, doesn't have much of a purpose. Rakiyah has the celestial objects that humans can see. Shechakim has manna for the righteous and we were able to eat that in the Wilderness. Next comes Zevul where there is a spiritual Beis HaMikdash in which the angel Michael brings sacrifices. This is something that humanity does not perceive directly. As one continues up the chain the heavens become less and less perceptible by humans. Maybe what we are stating in our blessing is the praise for the heavens that humans can offer perceive, it is only up to this point of creation that we can praise with some level of personal appreciation. The highest, Shechakim, is mentioned as if to say we can express our appreciation up to the heavens known as Shechakim.

Korach's Calendar

The Gemara teaches that the men of high stature that joined Korach's cult were so honorable that they even knew how to regulate the calendar. (Sanhedrin 110a) Our calendar follows a set of intricate rules that mesh the solar year with the lunar months. The outcome is a set of months based on the renewal of the moon that allows for the various holidays to occur in the appropriate seasons. While this is certainly considered to be one of the more difficult parts of halacha, one can ask why this was considered to be one of the defining features of these men.

Additionally, the Gemara mentions that when the standoff happened, the sun and moon ascended to the upper heavens and refused to take their regular places. Their displacement would have caused the world to be without sunrise or moonrise and would have had caused significant damage to life on this planet. It was only after Hashem shot arrows at them that caused them to return to their respective places. (Ibid.; although see Nedarim 39b for a slightly different version)

I would like to offer an approach, based on drush, to express what is possibly being stated. Korach is famous for his arguments that the people should lead themselves and that they have no need for Moshe and his rulership. (see Rashi Bamidbar 16:1) Korach argued that every individual had sufficient holiness and connection to Hashem and they, therefore, did not need Moshe to direct them. Rabbeinu Bachye discusses how Moshe went from Shevet to Shevet and told each one of them what they wanted to hear and why they shouldn't be subjugated under Moshe. Essentially, he was a man of the people and, although divisive in his battle against Moshe, he was a man who unites people. He was asking for a united government with equalty for all. He was arguing that Moshe was not a uniter, rather, he was surpressing the individual talents in order to keep order. Thus, Moshe was not, in his opinion, united the forces and qualities of all of Klal Yisrael. Korach felt that it was he that knew how to mesh all the elements together appropriately.

This is perhaps why he would choose men who knew how to mesh the opposing forces of the calendar. These were people who knew how to take the lunar months, which are not connected to the solar year, and mesh them with the solar year in a way that both qualities are expressed. Of course, Moshe was correct and he was appointed by Hashem. He was the one who knew how to make the sun and moon stop. There were battles when he caused the sun to stand still. Meaning, he knew that sometimes it is necessary not to mesh all the forces together. Sometimes things have no place. (See Maharsha Nedarim 39b)

Therefore, on the day of the standoff the sun and moon refused to come out. They recognized that it was not the time for the two to work in tandem, they knew that their forces must cease. If they were to be controlled by the Korach cult then they realized that they were not to be expressing Hashem's true glory.

Interestingly enough, the Gemara tells that Gehinom positions the cult of Korach in a specific place once every thirty days. At that time they can be heard screaming, "Moshe and his Torah are true and we are liars!" (Bava Basra 74a) The Rashbam points out that this happens on Rosh Chodesh. (Rashi's commentary cannot be found on this section of this tracate, the Rashbam's takes it place) How apropos that every Rosh Chodesh, the day the lunar months begin, that they are forced to scream that they are not to be the ones to regulate the calendar. (As an aside, the Gemara says, "Moshe V'Soroso Emes which makes one wonder why most people, song included, say, "Moshe Emes V'Soroso Emes.)

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.

The Rambam Knew Math!!!

There has been a question that I have had regarding an opinion stated by the Rambam for which I think I may have finally found the answer. Before I delve into it, let me provide some background. As many are familiar with, Chazal understood that the constellation that serves as the backdrop to the sun is considered to be the mazal of the month (since we see the sun from a different part of our orbit every day, the sun appears to slowly move across the constellations behind it. The path it "takes" is known as the ecliptic). In Sivan, for example, the stars that are behind the sun are those that form the constellation Teomim, Gemini; therefore, Teomim is the mazal of Sivan.

The issue that one can have with this is that, currently, this is no longer true. Over hundreds of years the stars shift, relative to us, and currently things are one constellation off. The stars that currently reside behind the sun during the month of Sivan are actually those that form the constellation Shor, Taurus.

The reason for this shift is usually described by comparing the earth to a spinning top (dreidel). As a top spins it also wobbles. The earth's wobble is relatively slow; it completes one "wobble" every twenty-five thousand plus years. During the in between time, the constellations slowly "shift" and that results in the system that Chazal put forth not being recognizable to us.

The Rambam notes this phenomenon in his Mishnah Torah (Yesodei HaTorah 3:7) and provides a relatively accurate rate of wobble (1 degree per approximately seventy years; interestingly enough this number is also given by the Ibn Ezra in his Sefer HaTa'amim. The Greeks felt it was more like 1/100; the Arabs refined it more in line with the number chosen by the Ibn Ezra and Rambam. It was only after Newton provided his theory of gravity that the currently accepted number of 1/72 was chosen). The Rambam mentions that the mazalos have shifted and states that the mazal of a month is not connected to the physical arrangement of stars, rather, it is connected to the time of year and, therefore, the mazal of the month of Sivan (from our example) is still Teomim. The Rambam then informs us that the time the names of the constellations were chosen was during the time of the Mabul, Great Flood.

Since Chazal and the Greeks seem to agree on the names, positions and forms of the constellations, it stands to reason that they would agree upon where the exact borders between constellations can be found. The problem I had with the Rambam was the if one does the math of when the Mabul was and "moves" the stars back to their relative positions, he will find that the vernal equinox was located in the constellation of Shor (both using the 1/72 ratio agreed upon by contemporary science, and the 1/70 provided by the Rambam himself). The vernal equinox is the place where the sun is on the first day of spring. Since Nisan is the month that this should be happening in, the vernal equinox should be in T'leh, the mazal of Nisan. The Rambam was certainly capable of doing the simple math of calculating how many degrees one needs to move the constellations based on how many years had passed since the Mabul. How could the Rambam state that the constellations shift at a rate of 1/70 and in the same halacha mention that the origination of the names of the mazalos was in the time of the Mabul!?!

The answer seems to be that the assumption that Chazal necessarily agreed with the Greeks as to the place of the borders is incorrect. There is a discrepancy in Rashi as to where the stars of Kimah are located, either in T'leh (Rashi R"H 11b) or in Shor (Rashi in a note at the end of R"H). The Rashash on Midrash Rabbah in last week's parsha (that's why I decided to post this now) writes that these "Rashis" are in disagreement and that this reflects a disagreement between Shas and the Midrash Rabbah. (Rashash Bamidbar Rabbah 10:8:29; also see 30 in which the Rashash refers to an alligator as an Akrav) I believe many would assume (and perhaps the Rashash himself believes) that the disagreement is that we do not know what Kimah is and there are different star patterns that are being suggested (perhaps the Hyades would be the other opinion). I, however, believe that it is possible that all agree that Kimah is the Pleiades (the conventional translation), and the disagreement is where the borders of Shor and T'leh are (and, perhaps, other borders could be disputed).

If correct, Kimah was in T'leh at the time of the Mabul. It would, therefore, be logical to assume that the Rambam would be of this second opinion and then his statement makes sense perfectly (based on his calculations).

I have included a recreation of these constellations and borders as they were in the time of the Mabul. The recreation reflects the currently accepted numbers and, therefore, if one were to draw a vertical line just to the right of Kimah, the equinox would still be in Shor. One must keep in mind that the Rambam had a ratio of 1/70 and not 1/72. According to his calculations, the equinox would be a few degrees more to the left and Kimah would barely be in T'leh. The Rashi that is of this opinion calls Kimah "the tail of T'leh" making this position seem accurate.

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).