Rabbeinu Bacheye does an interesting calculation to show us exactly how old Yaakov and Eisav were at the time that Yaakov purchased the bechorah from Eisav. Avraham was 100 years old when Yitchak was born and 140 when Yitzchak married (Yitzchak was 40 when he married Rivkah). Yitzchak and Rivka were unable to have children for 20 years which brings the total to 160. Since we are taught that the day of the sale was the day of Avraham's passing, we can figure out exaclty how old Yaakov and Eisav were. Avraham lived a total of 175 years, this means that at the time of this sale Yaakov and Eisav were 15. Rabbeinu Bacheye points out that they had to be at least 13 from the fact that they are referred to as men in this segment and prior to 13 they would only be referred to as boys. (Rabbeinu Bacheye 25:27)
It is interesting to point out that this world is considered to have been created with the letter heh and the next world with a yud. (Menachos 29b) Heh is the fifth letter and yud is the tenth. Together they equal fifteen. There are countless drashos that focus on Eisav wanting this world and disregarding, even degrading, the World to Come. It is interesting to see that the age of the participants in this exchange express the idea of this world and its interaction with the next.
As an aside, this segment of the Torah seems to display that Avraham was not born on Pesach. Rebbi Yehoshua maintains that Avraham and Yaakov were born in Nissan. While many might naturally assume that this would have been on Pesach, from the sugyah itself it seems that is not the case and the parsha reinforces that. The sugyah maintains that Yitzchak was born on Pesach, the fact that Avraham and Yaakov's births are only described as in Nissan implies that they were not on Pesach. A close look at Rashi seems to also make this seem to be the case. The parsha reinforces it, though. If this sale happened on the day Avraham died then we can assume it was also his birth. This concept is taken for granted in this exact sugyah. If so, Yaakov made bread for Eisav, so presumably it was not Pesach. (It is possible it was matzoh, but it does not seem like it.) (See Rosh Hashana 11a; for more on why Yaakov gave Eisav bread see my Tiferes Aryeh Shas Inyan Mechiras Habechorah or click here.)
Friday, November 1, 2013
When is Rosh Chodesh?
Because this Sunday is Rosh Chodesh, we will not be reading the regular Haftarah. Instead we will read about the story in which Yehonasan tries to determine if his father, Shaul Hamelech, intends to kill Dovid or not. The setting for the story is at a meal that is taking place to commemorate Rosh Chodesh.
As mentioned in previous posts, Rabbeinu Chananel is of the opinion that Rosh Chodesh was never determined based on witnesses coming and testifying before the court. Rather, the court determines the time of the new Moon based on traditional calculations and sanctifies the day of Rosh Chodesh accordingly. Interestingly, the passage read for this week's Haftarah is cited by Rabbeinu Chananel to prove his point.
In the Haftarah we are first informed that Yehonasan is aware that there will be a festive meal for the following day. The reason for the meal is that the next day was going to be Rosh Chodesh. Rabbeinu Chananel uses this point to show that if Rosh Chodesh were based on testimony, there would be no way that Yehonasan would be aware of the next day being Rosh Chodesh. Perhaps witnesses would not show up and it would not be Rosh Chodesh. Rather, it must be that there was a set calculation that was used to determine when Rosh Chodesh would be and Yehonasan must have known when it was.
In our calendar, not based on testimony, we often times celebrate two days of Rosh Chodesh. This occurs when day thirty of the month is not declared to be the first of the next month. In these situations day thirty and the following day, the first of the next month, are sanctified as Rosh Chodesh. In the Haftarah we see that Yehonasan mentions that there were two days of festivities. As such, Rabbeinu Chananel mentions that this displays that they had the same basic system we have now and that everything was based on calculation. (See Rabbeinu Bacheye Shemos 12:2)
The question one can ask is why are the above considered to be proofs. Perhaps, every thirtieth of the month they would celebrate as Rosh Chodesh. If that day was sanctified based on testimony then there would be no party the following day. If not, then the next day would be considered Rosh Chodesh, as well. Maybe Yehonasan was aware that it was impossible for there to have been witnesses that first day because maybe the Moon was not visible. Or maybe, the comment of there being a party the next day was made late in the day with the assumption that it was improbable that witnesses would come if they had not done so already.
If the concept of Rosh Chodesh being decalred without witnesses is new to you, you are not alone. The Rambam vehemently disputed this as a valid opinion. Click here to see where I discussed the possibility of a rabbinic cover up of these details in order to hide these facts.
As mentioned in previous posts, Rabbeinu Chananel is of the opinion that Rosh Chodesh was never determined based on witnesses coming and testifying before the court. Rather, the court determines the time of the new Moon based on traditional calculations and sanctifies the day of Rosh Chodesh accordingly. Interestingly, the passage read for this week's Haftarah is cited by Rabbeinu Chananel to prove his point.
In the Haftarah we are first informed that Yehonasan is aware that there will be a festive meal for the following day. The reason for the meal is that the next day was going to be Rosh Chodesh. Rabbeinu Chananel uses this point to show that if Rosh Chodesh were based on testimony, there would be no way that Yehonasan would be aware of the next day being Rosh Chodesh. Perhaps witnesses would not show up and it would not be Rosh Chodesh. Rather, it must be that there was a set calculation that was used to determine when Rosh Chodesh would be and Yehonasan must have known when it was.
In our calendar, not based on testimony, we often times celebrate two days of Rosh Chodesh. This occurs when day thirty of the month is not declared to be the first of the next month. In these situations day thirty and the following day, the first of the next month, are sanctified as Rosh Chodesh. In the Haftarah we see that Yehonasan mentions that there were two days of festivities. As such, Rabbeinu Chananel mentions that this displays that they had the same basic system we have now and that everything was based on calculation. (See Rabbeinu Bacheye Shemos 12:2)
The question one can ask is why are the above considered to be proofs. Perhaps, every thirtieth of the month they would celebrate as Rosh Chodesh. If that day was sanctified based on testimony then there would be no party the following day. If not, then the next day would be considered Rosh Chodesh, as well. Maybe Yehonasan was aware that it was impossible for there to have been witnesses that first day because maybe the Moon was not visible. Or maybe, the comment of there being a party the next day was made late in the day with the assumption that it was improbable that witnesses would come if they had not done so already.
If the concept of Rosh Chodesh being decalred without witnesses is new to you, you are not alone. The Rambam vehemently disputed this as a valid opinion. Click here to see where I discussed the possibility of a rabbinic cover up of these details in order to hide these facts.
Wednesday, April 10, 2013
Metzoraim are from Saturn
Throughout the discussion of the Metzorah, the Rishonim make note of the similarity between it and the Parah Adumah and it and the goat sent to Azazel on Yom Kippur. Like the Parah Adumah, cedar wood, crimson wool and hyssop is used in the service. Additionally, the impurity periods last for seven day increments with regard to both the Metzorah and the one who is purifying via the Parah Adumah. Rabbeinu Bachye also compares the following aspect: the Parah Adumah makes the impure pure and the pure impure, tzaraas has the same effect. If one were impure due to tzaraas and then it spread to his entire body he becomes pure due to the tzaraas. The Metzorah's sacrifices are like those of the goat sent on Yom Kippur as both this goat and the bird that is sent away are not offered in the Temple rather they are sent to a distance. They both also have a companion that is offered in the Temple.
The Parah Adumah and the goat sent to Azazel are considered to have similar meaning the Ramban mentions that both symbolize our purification from the evil forces associated with Eisav and Mars. The goat is sent to the vast wilderness and appears as if it is coming to appease the evil force of Mars which is considered to have affect over this region. The Parah Adumah is red and this color is symbolic of the red planet and the goat is symbolic of the se'irim (demons) that are considered to be controlled by the planet Mars. All these ideas of the underworld and death (for which the Parah purifies) are considered to be the domain of Eisav.
Rabbeinu Bachye points out that the Metzorah's sacrifices are coming for this same idea but not as extreme. The bird is sent away, but not all the way to the wilderness. Perhaps, this concept is expressed by the fact that the impurity for which the Metzorah is receiving forgiveness is not as extreme as death itself. It is for tzaraas which makes the individual separate from humanity and renders him like he is dead, but he is not physically dead.
Interestingly, there are two planets that are considered to have evil influence. The first is Mars and that is the one mentioned with Parah Adumah and the goat of Yom Kippur. The other is Saturn. Saturn is associated with all sorts of physical ailments and the Ibn Ezra specifies tzaraas specifically with regard to this planet. (See Reishis Chachma) Perhaps, these purification processes display the prescribed service to free oneself of the influences of these malevolent planets.
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I am happy to announce that the AstroTorah BlackBerry® App is now available, compatible with all devices, including the new BB10 devices.
Friday, March 15, 2013
Pesach is in the Winter This Year (Rambam)
Many are familiar that Pesach is supposed to begin the spring. The way the Rambam clearly defines spring has this year's Pesach occurring one day too early and in direct conflict with the biblical directive. In earlier times Pesach has even occurred prior to the scientific definition of spring. I recently wrote a paper that discusses this topic. It is a very non-technical (in terms of scientifc definitions and mathematical equations) paper, it mainly focuses on the talmudic and rishonic discussions and also the historical development of the standardized calendar. It is available for free download here.
Thursday, February 14, 2013
Adar, Moshe Rabbeinu and Purim
Although the names of the months are Babylonian in nature, Chazal still analyze them and display hidden meanings that are encoded into these names. Adar is from the word Adir which means mighty and this month's name displays this quality since it was in this month that Moshe Rabbeinu was born.(See Torah Sheleimah Miluim Parshas Bo P.177)
I find it interesting that the meaning that the Midrash gives is based on what many would consider a secondary aspect of this month. When asked, most people respond that the defining feature of this month is Purim (obviously this year there are two Adars, see previous post regarding which one is the true Adar)! Although at first glance the choice of the Midrash seems confusing, perhaps, it really is nothing of the sort. We know that the reason Haman was happy when his lottery fell on Adar was because he thought that the month brought with it bad luck to Bnai Yisrael. Moshe Rabbeinu died on 7 Adar and this, thought Haman, showed that Bnai Yisrael have misfortune in this time. Of course, Haman's mistake was that he did not focus on the fact that Moshe was born in this month (7 Adar), as well.
Although this month did bring with it the sadness of the passing of Moshe, because he lived we received the Torah and are able to keep Hashem's mitzvos. The goodness that was bestowed upon us due to this month is more of the focus than the tragedy that later befell. As we are taught, it was the lack of adherence to specific mitzvos in the Torah that caused the initial decree of destruction of the Jews by Achashveirosh. Later, it was their repentance and determination to come back to the Torah that brought about salvation.
When one looks at Adar he can either see tragedy or reason for celebration. The difference in perspective is dependent on whether one views the Torah and its mitzvos as something important. To Haman who did not, he only saw the tragedy that came to Klal Yisrael because Moshe died in this month. In Haman's mind, had Moshe not died he would still be ruling the Jews and no other nation would be able to conquer them. It was only because Moshe died that Bnai Yisrael found themselves under Achashveirosh's rule and now susceptible to annihilation. Moshe's birth had become insignificant in his eyes because his impact, thought Haman, was no longer felt.
Of course to those with proper perspective they realize that Moshe's impact was not lost because it was not just his leadership that was important. The Torah and mitzvos are eternal and therefore the focus of Adar is really Moshe's birth and reflecting on the Torah that was given through him and that impact still exists. Thus, so long as the Jews were seeing things in Haman's way they were subjected to the evils of Adar and the month displayed the death of Moshe. Once they came around to see things properly the month's nature itself changed. The focus was now on the birth and the month displayed good tidings.
Therefore, the Midrash's choice of Moshe's birth over Purim seems very logical. It was because of this birth that Purim was able to happen.
I find it interesting that the meaning that the Midrash gives is based on what many would consider a secondary aspect of this month. When asked, most people respond that the defining feature of this month is Purim (obviously this year there are two Adars, see previous post regarding which one is the true Adar)! Although at first glance the choice of the Midrash seems confusing, perhaps, it really is nothing of the sort. We know that the reason Haman was happy when his lottery fell on Adar was because he thought that the month brought with it bad luck to Bnai Yisrael. Moshe Rabbeinu died on 7 Adar and this, thought Haman, showed that Bnai Yisrael have misfortune in this time. Of course, Haman's mistake was that he did not focus on the fact that Moshe was born in this month (7 Adar), as well.
Although this month did bring with it the sadness of the passing of Moshe, because he lived we received the Torah and are able to keep Hashem's mitzvos. The goodness that was bestowed upon us due to this month is more of the focus than the tragedy that later befell. As we are taught, it was the lack of adherence to specific mitzvos in the Torah that caused the initial decree of destruction of the Jews by Achashveirosh. Later, it was their repentance and determination to come back to the Torah that brought about salvation.
When one looks at Adar he can either see tragedy or reason for celebration. The difference in perspective is dependent on whether one views the Torah and its mitzvos as something important. To Haman who did not, he only saw the tragedy that came to Klal Yisrael because Moshe died in this month. In Haman's mind, had Moshe not died he would still be ruling the Jews and no other nation would be able to conquer them. It was only because Moshe died that Bnai Yisrael found themselves under Achashveirosh's rule and now susceptible to annihilation. Moshe's birth had become insignificant in his eyes because his impact, thought Haman, was no longer felt.
Of course to those with proper perspective they realize that Moshe's impact was not lost because it was not just his leadership that was important. The Torah and mitzvos are eternal and therefore the focus of Adar is really Moshe's birth and reflecting on the Torah that was given through him and that impact still exists. Thus, so long as the Jews were seeing things in Haman's way they were subjected to the evils of Adar and the month displayed the death of Moshe. Once they came around to see things properly the month's nature itself changed. The focus was now on the birth and the month displayed good tidings.
Therefore, the Midrash's choice of Moshe's birth over Purim seems very logical. It was because of this birth that Purim was able to happen.
Friday, November 23, 2012
Yaakov's Lesson on Zemanei HaYom
Chazal teach that Yaakov actually traveled all the way to Haran and then decided to turn around. Upon reaching Haran he was remorseful that he had passed through Yerushalayim, the place where his forefathers had prayed, and that he had neglected to pray there. Therefore, he decided to turn around and head back. Hashem provided a miracle and Yaakov instantaneously arrived in Yerushalayim. After praying Yaakov was ready to begin traveling back to Haran, but Hashem wanted him to spend the night, so sunset occurred prior to its natural time and Yaakov had to stay the night. (Chullin 91b)
Elsewhere, the Gemara derives from this incident that Yaakov instituted Maariv. (Berachos 26b) Tosefos mention that it is clear from the storyline presented in Chullin that Yaakov davened Maariv prior to sunset. This, say Tosefos, supports the custom to daven prior to sunset and assume the halacha is like Rebbi Yehuda who maintains that one may daven Mincha until Plag HaMincha and Maariv from that point on; and not like the Rabbanan who maintain that one may daven Mincha until nightfall and Maariv from that point on. (Tosefos Berachos 26b) Tosefos do not show how the Rabbanan resolve this issue and that is something of note since in contemporary times we do not paskin with certainty like Rebbi Yehuda. (See Shulchan Aruch O.C. 233 and 235)
I would like to present the following theory to answer how the Rabbanan may read this passage, although I certainly would love to hear if anyone has a better answer. It is fairly clear from the Gemara that if one is traveling from point A to point B, but that he intends to return to point A on the same day, that he follows the Zemanim of point A. The case the Gemara discusses is if a tamei Kohen is on the top of Mt. Carmel and the sun is at eye level, he may descend the mountain to the sea, go to the mikvah and ascend the mountain. He will have been able to have gone to the mikveh prior to sunset and when he reaches the top it will be after twilight. Thus, this Kohain will now be pure and can eat Terumah. (Shabbos 35a; also see Rashba Shabbos 35a) Since the sun was at eye level when he began his descent, that means for people at the base of the mountain it was setting on the horizon. His immersion will be after sunset for those at the base, but prior to sunset for those above the mountain. The only way that this man can be considered to have immersed prior to sunset is if we give him the status of those on the top of the mountain even though he is currently at the base. It seems that this is due to the fact that he is on a quick round trip.
Similarly, Yaakov had reached his destination of Haran. However, he now wanted to make a round trip to Yerushalayim and back. Thus, he would have the status of one from Haran. Haran is assumed to be fairly close to the modern town of Harran and is almost exactly 4 degrees east of Yerushalayim. Although it is also approximately 5 degrees north, since Yaakov's event happened around the vernal equinox, this will not play much of a role in the following calculations. (See Rashi Bereishis 27:9)
The sun travels every degree of our planet in 4 minutes. That means that the sun will set 16 minutes in Haran prior to its setting in Yerushalayim. So, perhaps, Yaakov arrived miraculously in Yerushalayim and decided to pray at the first moment that he could have said Maariv, but based on the Zemanim of Haran and not those of Yerushalayim. It is reasonable that Yaakov would want to daven at the first possible moment since we know the Avos possessed this characteristic of Zerizus, and because it is appropriate to do so. (See Shulchan Aruch O.C. 235) After davening, Yaakov turned to go back to Haran, but Hashem made the sun finish its descent quickly. It was 16 minutes prior to sunset when Yaakov started davening, so there were only a few minutes that it need to shave off the day anyway.
Elsewhere, the Gemara derives from this incident that Yaakov instituted Maariv. (Berachos 26b) Tosefos mention that it is clear from the storyline presented in Chullin that Yaakov davened Maariv prior to sunset. This, say Tosefos, supports the custom to daven prior to sunset and assume the halacha is like Rebbi Yehuda who maintains that one may daven Mincha until Plag HaMincha and Maariv from that point on; and not like the Rabbanan who maintain that one may daven Mincha until nightfall and Maariv from that point on. (Tosefos Berachos 26b) Tosefos do not show how the Rabbanan resolve this issue and that is something of note since in contemporary times we do not paskin with certainty like Rebbi Yehuda. (See Shulchan Aruch O.C. 233 and 235)
I would like to present the following theory to answer how the Rabbanan may read this passage, although I certainly would love to hear if anyone has a better answer. It is fairly clear from the Gemara that if one is traveling from point A to point B, but that he intends to return to point A on the same day, that he follows the Zemanim of point A. The case the Gemara discusses is if a tamei Kohen is on the top of Mt. Carmel and the sun is at eye level, he may descend the mountain to the sea, go to the mikvah and ascend the mountain. He will have been able to have gone to the mikveh prior to sunset and when he reaches the top it will be after twilight. Thus, this Kohain will now be pure and can eat Terumah. (Shabbos 35a; also see Rashba Shabbos 35a) Since the sun was at eye level when he began his descent, that means for people at the base of the mountain it was setting on the horizon. His immersion will be after sunset for those at the base, but prior to sunset for those above the mountain. The only way that this man can be considered to have immersed prior to sunset is if we give him the status of those on the top of the mountain even though he is currently at the base. It seems that this is due to the fact that he is on a quick round trip.
Similarly, Yaakov had reached his destination of Haran. However, he now wanted to make a round trip to Yerushalayim and back. Thus, he would have the status of one from Haran. Haran is assumed to be fairly close to the modern town of Harran and is almost exactly 4 degrees east of Yerushalayim. Although it is also approximately 5 degrees north, since Yaakov's event happened around the vernal equinox, this will not play much of a role in the following calculations. (See Rashi Bereishis 27:9)
The sun travels every degree of our planet in 4 minutes. That means that the sun will set 16 minutes in Haran prior to its setting in Yerushalayim. So, perhaps, Yaakov arrived miraculously in Yerushalayim and decided to pray at the first moment that he could have said Maariv, but based on the Zemanim of Haran and not those of Yerushalayim. It is reasonable that Yaakov would want to daven at the first possible moment since we know the Avos possessed this characteristic of Zerizus, and because it is appropriate to do so. (See Shulchan Aruch O.C. 235) After davening, Yaakov turned to go back to Haran, but Hashem made the sun finish its descent quickly. It was 16 minutes prior to sunset when Yaakov started davening, so there were only a few minutes that it need to shave off the day anyway.
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