Constellational Representation at Yaakov's Funeral

In the Parsha we are taught of the honorable funeral services given to Yaakov Avinu. (Bereishis 50:9-13) The Gemara teaches that when the procession came to Goren Atad the children of Eisav, Yishmael and Keturah came to war with Bnai Yisrael. However, when they saw that Yosef's crown adorned the casket of Yaakov they also placed their crowns there as a sign of respect. Between them they placed a total of 36 crowns. (Sotah 13a)

Before going into some symbolism that can be found in the above, let us first understand something about how the ancients viewed the night sky. All together there are 48 constellations that were accepted in ancient times. It is through these 48 that all the forces of nature were perceived to be flowing from the metaphysical realm into the physical. (See Ibn Ezra Shemos 33:21) Of these 48 there are 12 constellations that are considered to be the primary ones and these are the constellations of the zodiac. These twelve represent the main forces of nature. (Baraisa D'Mazalos 1) The other 36 are important, but considered somewhat subservient to these twelve.

Chazal compare the 12 Shevatim to the 12 constellations of the zodiac. (See Pesikta Zutrasa Shemos 1:2 as an example) Just like the metaphysical word actualizes into the physical world through the 12 zodiacal constellations, so too, the Shevatim bring forth the metaphysical realities into this physical world. However, that leaves one to question, who are the representatives of the lower 36 constellations?

In Zevachim we find that the commentators see the children of Avraham Avinu, other than Yitzchak, as more honorable than those of the other nations. Yet, they are not as honorable as Yitzchak. (See Maharsha and Keren Orah Zevachim 62b) Tosefos Shantz understands that the 36 crowns were those of the children of Eisav, Yishmael and Keturah. He states that 1-12 were of the 12 Yishmaelite nobles. 13-26 were of the generals of Eisav listed in the end of Parshas VaYishlach. The rest came from Keturah's children who had a total of 10 crowns. 27-32 were of the six son's of Keturah. However, in the listing of Keturah's children several grandchildren are listed. Tosefos Shantz understands that each firstborn son inherited his father's crown and did not establish a new nation, thus, that son's crown does not add to the total. He also do not count Dedan as having established a crown presumably because he did not establish a nation as seen by Targum Onkelos. That leaves Midyan's children who were Eiphah, who inherited his father's crown, 33 was of Eipher, 34 Chanoch, 35 Avidah and 36 was Elda'ah. (Tosefos Shantz Sotah 13a)

Fascinatingly, we see that when Yaakov died it was as if all the forces of nature came to honor him at his funeral procession. The twelve signs of the zodiac were the primary ones and they were displayed by his twelve sons who were carrying the casket. The other thirty-six constellations were shown by the established kingdoms that sprouted forth of Avraham's descendants. It was a monumental event that had all of nature mourning its loss!

Eisav's Angel Fades Away

We are taught that the angel requested of Yaakov to let him free because it was after dawn. Often times the interaction between the spiritual and physical world is described as there being a metaphysical world above ours, then the mazalos underneath that, and the physical world at the bottom. The angels live in the metaphysical, the mazalos are considered somewhat physical and somewhat spiritual and they are they bridge between the two worlds, and our world houses the physical beings. In fact, each star/mazal has an angel above it and that angel influences the star which in turn influences the world. (Obviously Hashem is doing everything, but this is how the system of hashpo'o, how the heavenly forces come to earth, is described)

Due to this construct, often one sees similarities between the world of the mazalos and that of the angels. In this case it seems pretty clear. After dawn, the stars that are supposed to be out at night during that time of the year are present. After dawn they go away one by one as the powerful light of the sun drowns out their light. In the case with Yaakov, this angel was clearly supposed to be out at night during that time. However, as soon as dawn broke, it was clear that just like the star that represented him would be fading away, so too, he needed to be released to go back to the heavenly realm.

Leaving Eretz Yisrael, Going to Mars

We are taught that Yitzchak was unable to leave Eretz Yisrael, so it was necessary for Eliezer to travel on his behalf in order to find a wife from Chutz La'Aretz and bring her back. The most common reason given is that Yitzchak was considered to be like a Korbon Olah and was therefore unable to leave the sanctity of the Holy Land. (See Tiferes Aryeh Inyonim Shonim BaShas regarding the Ramban's opinion that Yitzchak did, in fact, leave Eretz Yisrael.)

Rav Yehonasan Eibshitz zt"l offers a different explanation. The pasuk states that Hashem blessed Avraham "bakol" (with everything). The Midrash takes the numerical value for "bakol" and states that it equals 52, the same as "ben" meaning son. The Midrash therefore deduces that Avraham was blessed with a son.

Rav Eibshitz learns that this son was none other than Yitzchak. Yitzchak should have been subjected to the harmful astrological forces of Mars which portend blood and death. It was necessary for Yitzchak to be bound and almost slaughtered in order to mimick his own death and thereby overpower these forces. Thus, the command was given to Avraham to do so at the akeidah. In fact, says Rav Eibshitz, this is why Avraham wanted to draw blood even when told that Yitzchak should not be slaughtered. He felt that in order for Mars to find its blood it was necessary for a minimum scratch to at least be made.

All the countries on Earth are subject to astrological forces with the exception of Eretz Yisrael, continues Rav Eibshitz. (See Rabbeinu Bachye Parshas VaYelech who maintains the same.) Thus, it was not permissible for Yitzchak to leave Eretz Yisrael lest the influence of Mars gain power once again. Therefore, it was necessary for Eliezer to find Yitzchak's wife and Yitzchak had to remain at home. (Tiferes Yehonasan Bereishis 24:1)

Like the Stars

In this week's parsha we read about Hashem's promise to Avraham Avinu that his children will be like the stars. (Bereishis 15:5) There are many beautiful explanations that uncover some of the depth of this fantastic blessing. One of these can be found in the writings of Rav Yehonasan Eibshitz zt"l.

Rav Eibshitz mentions that the comparison to stars includes the aspect of individuality that one can see amongst the stars. The nightly stellar display is something both gorgeous and awesome. Part of the beauty is due to the fact that each brilliant star stands alone. Each star, just like each member of Klal Yisrael, has a radiance that shines forth and allows it to stand alone and shine. While each one may not appear to touch the others, still it is the display in its enitrety that creates the breathtaking sight. Each individual of Klal Yisrael follows in his path just as each star follows its prescribed path, but it is when one sees all of Klal Yisrael working together that the true beauty can be seen.

Sukkos and Going Extreme

As we celebrate Sukkos, it is interesting to point out a few things that happen in the sky this time of year. As we know, there are two holidays in the year that have seven days, Pesach and Sukkos (Shmini Atzeres is an independent holiday). Interestingly, both begin at the first full moon after an equinox. Pesach starts on the 15 of Nisan which is the first full moon after the vernal (spring) equinox and Sukkos starts on the 15 of Tishrei which is the first full moon after the autumnal equinox.

The two equinoxes are very similar in that they both start seasons that have moderate weather, spring and autumn. Also, during both of these times the days and nights are relatively equal at approximately twelve hours each. After Pesach the days will get longer and the weather hotter, and after Sukkos it is the nights that get longer and it becomes bitter cold (for northern latitudes, the opposite is true for southern latitudes). Both of the holidays display a time when a new shift in the yearly cycle is happening. Both also show a time of moderation prior to things becoming extreme.

The idea of moderation and balance is found throughout more phenomena than just the weather. Firstly, throughout any given month one can see an apparent imbalance between day and night with the sun and moon. The sun is always full, yet the moon (the sun's counterpart) is only full for one day. The moon also is seen sometimes during the daytime. This creates a situation where it seems that day is a little more weighted than night. It has the bigger celestial object and it also sometimes steals the moon from the night. It is only when the moon is full that the two are in balance. There is one big full object in the day and one at night since the full moon will never be seen in daytime. Both Pesach and Sukkos begin on the day of a full moon.

In addition, the sun is higher in the sky in the summer and lower in the winter. The moon does the exact opposite, it is higher in the winter and lower in the summer. The twelve signs of the zodiac follow suit with those that are out during the daytime following the sun's height and those at night with the moon. All these objects are at the midpoint between the high and low at the time of the two equinoxes. Thus displaying balance during Pesach and Sukkos.

Perhaps, one of the ideas to reflect upon during these holidays is that the world appears to often time fall out of balance. Things appear to become extreme. It is during the times when things are in perfect harmony that we should take notice and recognize and then prepare ourselves to maintain our personal sense of balance when things go extreme again.

Needing a GPS to Build a Sukkah

It seems possible that there are opinions that would maintain that the maximum allowable wall height of one's Sukkah will vary based on latitude. The opinion, about to be mentioned, is not the one that is used for halachic purposes, but it is still pretty fascinating to see that some Amoraim might maintain that the 20 amos height that most people are familiar with from the first Mishna in Sukkah may be only for Sukkos located in Eretz Yisrael and could be less for those elsewhere, like here in Baltimore. This should not be disturbing considering how Mishnayos often talk from the perspective of those living in Eretz Yisrael and are not always meant to be applied exactly to locations found elsewhere. (See Tosefos Gittin 2a)

As stated above the first Mishna in Sukkah mentions that the maximum height of a Sukkah is 20 amos. There is a three way debate mentioned in the Gemara as to what is the reason for this maximum. Rebbi Zeirah is of the opinion that a schach-type roof elevated higher than 20 amos does not provide ample shade and is thus considered to be functioning improperly and the Sukkah is rendered invalid. The Gemara mentions that according to this opinion this maximum height is only for small Sukkos (i.e. 4 amos x 4 amos), but in a larger Sukkah the schach would be big enough to cast enough of a shadow below in order to be considered valid. (See Sukkah 2a-2b)

The Ritva points out that we are obviously talking about the shade that would be created by the schach at midday since in the earlier morning and later afternoon the sun is much lower on the horizon and the schach does not really provide much shade. He also mentions that we are obviously talking about a time around the beginning of autumn (when Sukkos falls) since in the beginning of summer a shadow would be cast even by higher schach since the sun is much higher in the sky. (Ritva Sukkah 2a, also see Tosefos Sukkah 22a)

That being the case it would seem that just like Rebbi Zeirah only saw the Mishna's application to small Sukkos, he would also assume it was only referring to locations in Eretz Yisrael (the author of the Mishna and Rebbi Zeirah's location). At the beginning of autumn at midday, the sun appears directly overhead for people on the equator. For every degree of latitude north of the Equator the sun appears one degree lower and toward the southern horizon. Thus, in Eretz Yisrael, located at approximately 32 degrees north, the sun will appear to be 58 degrees high toward the south. Since the entire halacha is a function of the shade cast which is a function of the sun, locations south of Eretz Yisrael will be able to have taller walls and those to the north will have a lower maximum height. In Baltimore, located at approximately 39 degrees north, the sun will only reach 51 degrees high and will, thus, not cast as dark a shadow on a 20 amos tall roof since the light is coming from less steep an angle.

As stated above, Rebbi Zeirah's opinion is not the one taken for halachic purposes, Rava's is, but it is still pretty interesting to see how global positioning could make a halachic difference.

Satan's Downfall on Yom Kippur

Yom Kippur is a massive present that Hashem has given mankind. We are enabled to cleanse ourselves of our evil doings and receive atonement for earlier misdeeds. The Chinuch mentions that Yom Kippur is one of the kindnesses that Hashem has bestowed upon humanity and that He did so from the beginning of Creation. (Sefer HaChinuch 185)

As with many concepts that are inherently incorporated into the natural events of a year, the concept of Yom Kippur can be found in the celestial objects in the sky. We are all familiar that there are twelve signs (constellations) of the zodiac and that each one is considered to influence a different month. (See Baraisa D'Mazalos 1 and Rashi Rosh Hashana 10b) The month of Tishrei, the one in which Rosh Hashana and Yom Kippur are found, is symbolized by the sign of Moznayim (Libra) which is shown as a set of scales. How apropos to represent the severity of judgment that humankind finds itself in at this time of year!!!

But, the symbolism is far from over there. The sign of the month is the one that the Sun happens to occupy that month. Without boring everyone with the specifics, every month, the Sun "jumps" from one constellation (sign) to another. (See Rashi Rosh Hashana 10b) Thus, in Tishrei, the Sun is occupying Moznayim (as seen in the included pictures). Akrav (Scorpius), depicted as a scorpion, is one of the two signs that border Moznayim. Akrav is the sign of Marcheshvan because immediately after occupying Moznayim in Tishrei the Sun "jumps" into Akrav during the next month, Marcheshvan (and obviously the month prior to Tishrei the Sun had been in the other constellation that borders Moznayim, Besulah (Virgo) the Maiden which is the sign of Elul). (This is based on the sky as it was during the time of Chazal, things have changed a bit since then, but this system is still in place as noted by the Rambam in Yesodei HaTorah 3:9)

The venomous and low lying Akrav is seen by Chazal as representing the harsh repercussions and the outcome of judgment. Scorpions live in low lying places and sting when least expected, very similar to the harsh judgment for following one's evil inclination (Tanchuma Haazinu 1) Akrav is also seen as being symbolic of man's evil inclination and symbolic of the forces of spiritual impurity, the Satan and death. (See Ramban VaYikra 16:8 and Rabbeinu Bachye Bereishis 32:10) Thus, it was seen as natural to have this depiction follow the Scales of Judgment of Tishrei. (Tanchuma Haazinu 1) On Yom Kippur, however, we have the opportunity to free ourselves of this punishment. Chazal teach us that it is the one day of the entire year that the Satan does not have the ability to bring us to judgment. השטן, the Hebrew word meaning "the Satan" has a numerical value of 364 displaying that he only has power for 364 if the 365 days of the year. (Yoma 20a)

It is fascinating to see what the sky looks like on 10 Tishrei, Yom Kippur. During sunrise as the scales of Moznayim rise and display their power, Akrav can be seen trailing behind. However, at sunset when the constellations are showing which ones "fall" into the darkness of night, one can see that Akrav sets at the same time as Moznayim. Thus, these two constellations are the first to set at night. Moznayim has the Sun, percieved as a powerful object, so it is considered to be powerful throughout the month regardless of whether it is rising or setting; Akrav, however, sets first with no Sun in it. Therefore, Akrav can be seen as setting and having no power.

More fascinatingly, on this specific date, it is the star Antares (circled in the pictures) that is setting very quickly. Antares is an extremely red star and is depicted as the heart of the scorpion of Akrav. It was oft compared to Mars due to its redness. The above sources mention that Mars is also considered to represent the evil forces mentioned above and, thus, Antares is considered to display these concepts very strongly. In fact, the name Antares comes from the Greek which means "like Mars". (Kunitsch and Smart's A Dictionary of Modern Star Names, 52)

How fascinating it is to see that on the day of Yom Kippur both the constellation and star that represent the Satan are seen as in positions of complete impotence. The Satan has no power on Yom Kippur and we have the opportunity to free ourselves and reconnect with Hashem!