The custom amongst most Ashkenazim is to wait at least 72 hours after the molad to recite kiddush levanah. The announced molad for Rosh Chodesh Adar was less than a minute before midnight, Wednesday night. It is once again important to make it clear that this is Yerushalayim (local) time. Therefore, in the Eastern time zone, the molad was really before 5 pm. Therefore, North American Ashkenazim should be able to say Kiddush levanah this Motzaei Shabbos, weather permitting. (Note: According to scientific data, the true new moon occurred at 6:47 pm. If one wishes to wait a full 72 hours from that moment, it might be a close call for cities further east.)
Friday, February 20, 2015
Thursday, August 7, 2014
15 Av is the Wrong Date?
Rebbi Shimon ben Gamliel stated that the two most festive days for Yisrael are 15 Av and Yom Kippur. (Taanis 26b) The Gemara understands that the joyous nature of Yom Kippur arises from the forgiveness that was granted on that day, but it questions why 15 Av is so special. (Ibid. 30b) Many answers are given, but one of them is a little intriguing.
Rabbah bar bar Chanah stated that 15 Av was the day that the generation of Klal Yisrael that had exited Mitzrayim had ceased to die. (Ibid.) Rashi cites from a Midrash that every 8 Av the crier would go out and call to the nation telling them to go out and dig. The nation would dig graves and sleep in them that evening. The next morning, 9 Av, the crier would call out and tell all those still alive to come out of their graves. During the last year in the Wilderness this occurred, but the decree had been lifted so none were left dead in their graves. The people thought that perhaps they had erred in their calculations for the month and continued this practice until 15 Av when they noticed that the Moon was full and by now certainly 9 Av had passed. It was then they knew that the decree had been nullified. (Rashi Taanis 30b, also see Rashbam Bava Basra 121a)
What is interesting is that the rule of calendar regulation is that even if the High Court proclaims the wrong day to be Rosh Chodesh, it is binding. (See Rosh Hashana 25a) So, why did the people think they had made any mistake whatsoever? On 9 Av they should have realized that the decree was over as soon as they all walked out of their graves. Even if the wrong date had been chosen, since it would have been done formally it would have been 9 Av! It is unlikely that the official crier called to the people without first asking what date it was. Even if one were to assume that he did, it seems unreasonable that the people did not know that it was 8 Av! It seems that they knew what date it was on the calendar, but thought that it was not binding because the Moon did not display the growth normally seen by an 8 day Moon! This Midrash seems very difficult to understand when viewed together with the halachic assessment that Beis Din's ruling is final for Rosh Chodesh even if the Moon was not really seen on that day!
Perhaps the answer is something along the lines of the following. While it is true that Klal Yisrael has been empowered to proclaim the date of Rosh Chodesh, who says that the original decree of Hashem was to be carried out on 9 Av and not the ninth day of the new Moon at the time of Av. Meaning, Klal Yisrael has to place its holidays in season specific times and they have been charged with regulating the calendar. Pesach must be in the spring, Shavuos at the harvest, and Sukkos at the time of gathering. We are given the ability to sanctify these days via our calendar and its regulation. Thus, we state that Hashem is Mekadesh Yisrael VeHazmanim (sanctifies Yisrael and the times). Included in this phrase is that we are to sanctify the holidays to be in their proper seasons, times. Tisha B'Av has no requirement to be in a specific season. Perhaps, Hashem's decree was based on the second 9 day old Moon after the summer solstice and this would normally be on 9 Av. Klal Yisrael was using its calendar, which was generally synchronized with the lunar cycle. However, it was possible for the calendar and the lunar cycles to be off (as is very often the case not only throughout history but even in today's day and age). Thus, they went out on 8 Av assuming it was also the eighth day from the new Moon. It wasn't until they saw the full Moon that they knew that they had not erred.
Nowadays, we commemorate 9 Av due to rabbinic injunction, therefore, it has now become a day in the calendrical year like all other holidays whether they are rabbinic or biblical. It is of note, though, that if the above is true then the decree had nothing to do with 9 Av technically. It had to do with the 9th day since the new Moon. This most often would have fallen on 9 Av and probably did the year the spies came back with their awful report.
Rabbah bar bar Chanah stated that 15 Av was the day that the generation of Klal Yisrael that had exited Mitzrayim had ceased to die. (Ibid.) Rashi cites from a Midrash that every 8 Av the crier would go out and call to the nation telling them to go out and dig. The nation would dig graves and sleep in them that evening. The next morning, 9 Av, the crier would call out and tell all those still alive to come out of their graves. During the last year in the Wilderness this occurred, but the decree had been lifted so none were left dead in their graves. The people thought that perhaps they had erred in their calculations for the month and continued this practice until 15 Av when they noticed that the Moon was full and by now certainly 9 Av had passed. It was then they knew that the decree had been nullified. (Rashi Taanis 30b, also see Rashbam Bava Basra 121a)
What is interesting is that the rule of calendar regulation is that even if the High Court proclaims the wrong day to be Rosh Chodesh, it is binding. (See Rosh Hashana 25a) So, why did the people think they had made any mistake whatsoever? On 9 Av they should have realized that the decree was over as soon as they all walked out of their graves. Even if the wrong date had been chosen, since it would have been done formally it would have been 9 Av! It is unlikely that the official crier called to the people without first asking what date it was. Even if one were to assume that he did, it seems unreasonable that the people did not know that it was 8 Av! It seems that they knew what date it was on the calendar, but thought that it was not binding because the Moon did not display the growth normally seen by an 8 day Moon! This Midrash seems very difficult to understand when viewed together with the halachic assessment that Beis Din's ruling is final for Rosh Chodesh even if the Moon was not really seen on that day!
Perhaps the answer is something along the lines of the following. While it is true that Klal Yisrael has been empowered to proclaim the date of Rosh Chodesh, who says that the original decree of Hashem was to be carried out on 9 Av and not the ninth day of the new Moon at the time of Av. Meaning, Klal Yisrael has to place its holidays in season specific times and they have been charged with regulating the calendar. Pesach must be in the spring, Shavuos at the harvest, and Sukkos at the time of gathering. We are given the ability to sanctify these days via our calendar and its regulation. Thus, we state that Hashem is Mekadesh Yisrael VeHazmanim (sanctifies Yisrael and the times). Included in this phrase is that we are to sanctify the holidays to be in their proper seasons, times. Tisha B'Av has no requirement to be in a specific season. Perhaps, Hashem's decree was based on the second 9 day old Moon after the summer solstice and this would normally be on 9 Av. Klal Yisrael was using its calendar, which was generally synchronized with the lunar cycle. However, it was possible for the calendar and the lunar cycles to be off (as is very often the case not only throughout history but even in today's day and age). Thus, they went out on 8 Av assuming it was also the eighth day from the new Moon. It wasn't until they saw the full Moon that they knew that they had not erred.
Nowadays, we commemorate 9 Av due to rabbinic injunction, therefore, it has now become a day in the calendrical year like all other holidays whether they are rabbinic or biblical. It is of note, though, that if the above is true then the decree had nothing to do with 9 Av technically. It had to do with the 9th day since the new Moon. This most often would have fallen on 9 Av and probably did the year the spies came back with their awful report.
Friday, November 1, 2013
Yaakov and Eisav's Interesting Birthdays
We are taught of the birth of Esav and his twin brother Yaakov in this week's Parsha. (Bereishis 25:25-26) Esav became a hunter and a man of trickery; Yaakov, on the other hand, preferred to stay inside and remain pure and innocent. (Ibid. 25:27 and Rashi's interpretation) If one looks through Rabbeinu Bachye's commentary throughout this portion he will notice that Rabbeinu Bachye attributes Esav's disposition due to the fact that his astrological sign was Mars. Presumably he is discussing that which the Gemara mentions that if one is born under the astrological influence of Mars he has a disposition to be bloodthirsty. (See Shabbos 156a) Thus, says Rabbeinu Bachye, Eisav's children inherited this tendency.
The question that one should ask is that if Eisav and Yaakov were twins then shouldn't they have the same astrological influence? This influence is a function of the day of the week upon which the child is born and not based on the exact location of the celestial objects in the sky. If it were the latter, perhaps, one could argue that the slight shift of the planet was sufficient to render its force on the second child too weak to exert influence. However, since it is clear from Rashi that it is a function of the day of the week, this should not be the case. The way it works is that each of the seven ancient planets is assigned a day of the week: Sunday is the sun, Monday the moon, Tuesday is Mars, Wednesday is Mercury, Thursday is Jupiter, Friday is Venus, and Shabbos is Saturn. (See Rashi Berachos 59b and Ibn Ezra Reishis Chachma) It is also important to note that it is unreasonable to assume that there was a long delay between the birth of Eisav and Yaakov since the pasuk teaches that Yaakov was holding onto Eisav's heel. (Bereishis 25:26)
Although, one could argue that Yaakov also had this disposition, but was able to channel it properly, this does not seem to be what Rabbeinu Bachye is saying. I would like to offer the following theory to resolve this matter. Perhaps, Eisav was born in the daytime just before nightfall, and Yaakov was born right afterwards, but after night. Just like each day has its planet, so too, each night has one as well. Motzei Shabbos is Mercury, Sunday night is Jupiter, Monday night is Venus, Tuesday night is Saturn, Wednesday night is the sun, Thursday night is the moon, and Friday night is Mars.
Interestingly, Mars is considered to influence Tuesdays, so if Eisav were born just before nightfall, then Yaakov would have been born on the night prior to Wednesday. That night is considered to be the influence of Saturn. Fantastically, Saturn is considered to be the influence of Klal Yisrael as a whole just like Mars is the influence of Eisav and the nation that came from him. (Ibn Ezra Reishis Chachma 4)
While I could have also mentioned that Eisav was born at night and Yaakov in the day and have chosen Friday night and Shabbos day, and this is certainly plausible (interestingly, Friday night is also Mars and Shabbos day is Saturn), it would seem more likely that it was Tuesday to Tuesday night. The Jews are compared to the nighttime and the other nations to the day, thus if the comparison stems from their ancestors then it would make sense that they were born at these respective times. (See Rabbeinu Bachye Shemos 12:2)
A small proof that something like this happened can be seen in the pesukim that describe the birth of these twins. When describing Yaakov's birth the pasuk says, "And after this his brother came out and his hand was grabbing the heel of Eisav, etc." The word for "after this" in this pasuk is אחרי (acharei). (Bereishis 25:26) Rashi teaches that when this word is used it shows that this event did not happen immediately after that which preceded it in the pesukim. The word used for "afterwards" that shows immediacy is אחר (achar). (Rashi Bereishis 15:1) As mentioned earlier, it is impossible to say that Yaakov's birth was not immediately after Eisav's since he was holding his brother's heel as he was born. Rather, I would suggest that this word is chosen to show that although the births happened one after the other, since the day changed from Tuesday to Tuesday night, it did not seem as if it was so immediate.
The question that one should ask is that if Eisav and Yaakov were twins then shouldn't they have the same astrological influence? This influence is a function of the day of the week upon which the child is born and not based on the exact location of the celestial objects in the sky. If it were the latter, perhaps, one could argue that the slight shift of the planet was sufficient to render its force on the second child too weak to exert influence. However, since it is clear from Rashi that it is a function of the day of the week, this should not be the case. The way it works is that each of the seven ancient planets is assigned a day of the week: Sunday is the sun, Monday the moon, Tuesday is Mars, Wednesday is Mercury, Thursday is Jupiter, Friday is Venus, and Shabbos is Saturn. (See Rashi Berachos 59b and Ibn Ezra Reishis Chachma) It is also important to note that it is unreasonable to assume that there was a long delay between the birth of Eisav and Yaakov since the pasuk teaches that Yaakov was holding onto Eisav's heel. (Bereishis 25:26)
Although, one could argue that Yaakov also had this disposition, but was able to channel it properly, this does not seem to be what Rabbeinu Bachye is saying. I would like to offer the following theory to resolve this matter. Perhaps, Eisav was born in the daytime just before nightfall, and Yaakov was born right afterwards, but after night. Just like each day has its planet, so too, each night has one as well. Motzei Shabbos is Mercury, Sunday night is Jupiter, Monday night is Venus, Tuesday night is Saturn, Wednesday night is the sun, Thursday night is the moon, and Friday night is Mars.
Interestingly, Mars is considered to influence Tuesdays, so if Eisav were born just before nightfall, then Yaakov would have been born on the night prior to Wednesday. That night is considered to be the influence of Saturn. Fantastically, Saturn is considered to be the influence of Klal Yisrael as a whole just like Mars is the influence of Eisav and the nation that came from him. (Ibn Ezra Reishis Chachma 4)
While I could have also mentioned that Eisav was born at night and Yaakov in the day and have chosen Friday night and Shabbos day, and this is certainly plausible (interestingly, Friday night is also Mars and Shabbos day is Saturn), it would seem more likely that it was Tuesday to Tuesday night. The Jews are compared to the nighttime and the other nations to the day, thus if the comparison stems from their ancestors then it would make sense that they were born at these respective times. (See Rabbeinu Bachye Shemos 12:2)
A small proof that something like this happened can be seen in the pesukim that describe the birth of these twins. When describing Yaakov's birth the pasuk says, "And after this his brother came out and his hand was grabbing the heel of Eisav, etc." The word for "after this" in this pasuk is אחרי (acharei). (Bereishis 25:26) Rashi teaches that when this word is used it shows that this event did not happen immediately after that which preceded it in the pesukim. The word used for "afterwards" that shows immediacy is אחר (achar). (Rashi Bereishis 15:1) As mentioned earlier, it is impossible to say that Yaakov's birth was not immediately after Eisav's since he was holding his brother's heel as he was born. Rather, I would suggest that this word is chosen to show that although the births happened one after the other, since the day changed from Tuesday to Tuesday night, it did not seem as if it was so immediate.
Sweet Fifteen
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.)
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.)
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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