Tomorrow is my birthday, July 11, and this got me thinking about whether the proper way for one to determine his astrological sign is to use his birthday based on the solar calendar, or if he should use the lunar month in which he was born. For me there would not be a difference because July 11 is Cancer and my Hebrew birthday, 6 Tammuz, also is in the month of Sartan (Cancer). However, because the start and end of the Hebrew months do not always occur on the same dates of the solar calendar, for some people the solar calendar would produce one sign for them and the Hebrew calendar another.
The standard way to refer to the astrological signs in Jewish literature has been to assign a sign to each month. Thus, Nissan is T'leh (Aries), Iyar is Shor (Taurus), etc. Using these references, one would have assumed that the Jewish system of astrological signs is not dependent on the solar calendar and that one would disregard his "English birthday" and only use his Hebrew birthday to determine his sign.
The reason why this might not be the case is because it is plausible that when Chazal mention that Nissan is T'leh, they only meant that on average the majority of Nissan is T'leh, but they really agree that the astrological signs are based on the solar calendar. Before you stop reading and wonder why I would make such an assertion, let me explain why this actually seems to be the way many Rishonim understand the system.
Rashi and the R. Avraham ibn Ezra both seem to suggest that the Jewish astrological system is really based on the solar calendar. When describing why each month has its specific sign, Rashi clearly mentions that it is based on the sun's position relative to the stars in the sky. (See Rashi Rosh Hashanah 11b; also see Rashi Rosh Hashanah 11a and Tosefos Rosh Hashanah 2b that mention that sometimes when Chazal refer to a month they are really referring to the corresponding solar month. ) This is a clear reference to the solar calendar as the lunar months would have no bearing on the sun's position in the sky. (Of course, axial precession has caused the apparent position of the stars to shift but that is a discussion for a different post.) The ibn Ezra's books on astrology, Reishis Chachmah and Sefer Hata'amim, also clearly indicate that the system is predicated on the solar calendar. If this is the case then it would seem that the proper way to determine one's astrological sign would be to take one's "English birthday" and not their Hebrew birthday.
Although the above seems to express the opinions of Rashi and the ibn Ezra, it is certainly not unanimously agreed upon by all Rishonim. When commenting on the passage from Beshalach that discusses the war with Amalek, the Chizkuni mentions that people born in the month of Adar II have no astrological sign whatsoever. There are only twelve signs and they have been "used up" by the time you get to the thirteenth month of the year!!! This explanation makes it very clear that the Chizkuni understands the astrological signs of Jewish people to be dependent on the Hebrew months and not the solar calendar.
Thus, it seems that there are two opinions as to how to determine one's astrological sign. As I mentioned above, for me the two systems yield the same result. However, for some people they may not really know which is their birth sign as there is a debate amongst the Rishonim as to how to determine it.
Friday, July 10, 2020
Friday, June 30, 2017
Let's Face It
If your average gentile passed by a group of Jews saying קדוש לבנה they would probably be quite confused - not because a group of individuals appear to be blessing the moon but because they see ten Jews facing eleven directions. Many people seem to face all sorts of different directions in order not to face the moon. While this seems like a perfectly innocent practice, there are some serious issues involved.
The reason why people do this is so as to not appear to be gazing at the moon (either so as not appear to be praying to or worshiping the moon or simply to avoid the prohibition to gaze at the moon.) This is certainly a concern that is brought up in halachah. Mishnah Berurah (426:13-14) quotes from poskim that one should not gaze at the moon, even during the berachah. Rather, one should give a quick glance beforehand. He also states that we dance by standing on our toes because the bending of our knees might appear as bowing. However, nowhere, does it mention that one should turn away from the moon. I do not know of any other sources who do suggest to turn away but what I do know is this: It is nothing short of blasphemy to direct the following words at HaShem:
ברוך יוצרך, ברוך עושך, ברוך קונך, ברוך בוראך
These words must be directed at the moon. I would think that the same would hold true for כשם שאני רוקד כנגדך ... which again is certainly talking about the moon. I am not sure if people just don't know what they're saying or just aren't thinking but I myself have seen people face away from the moon towards the shul from the beginning of קדוש לבנה until the end. I think this an unfortunate example of over-zealousness gone awry. I might even go as far as to put this in the same league as people turning their backs on ברכת כהנים - a practice which is fortunately diminishing but is still found here and there. I feel rabbanim should bring this to their congregants' attention.
UPDATE: A reader has brought to my attention two sources which actually do discuss this practice.
I nevertheless still maintain that the source for this is obscure, at best. And certainly of note is the point made by יסוד ושורש העבודה to which I was מכוין, regarding those two phrases. If there is a concern related to gazing at the moon, I still do not feel that is reason to turn away. But at the very least, if that is to be the practice, everyone ought to get together and decide to face the same direction. In או"ח צ"ד, it is made very clear how careful one must be with the direction they face for שמונה עשרה, so as not to make the ציבור appear disjointed. While this is outside of the בית הכנסת, I think the same care should be taken. (Especially now considering the יסוד ושורש העבודה suggesting that one needs to stand in the same manner as in שמונה עשרה.)
UPDATE: A reader has brought to my attention two sources which actually do discuss this practice.
:לבושי מרדכי
:יסוד ושורש העבודה
I nevertheless still maintain that the source for this is obscure, at best. And certainly of note is the point made by יסוד ושורש העבודה to which I was מכוין, regarding those two phrases. If there is a concern related to gazing at the moon, I still do not feel that is reason to turn away. But at the very least, if that is to be the practice, everyone ought to get together and decide to face the same direction. In או"ח צ"ד, it is made very clear how careful one must be with the direction they face for שמונה עשרה, so as not to make the ציבור appear disjointed. While this is outside of the בית הכנסת, I think the same care should be taken. (Especially now considering the יסוד ושורש העבודה suggesting that one needs to stand in the same manner as in שמונה עשרה.)
Friday, February 20, 2015
Kiddush Levanah Advisory
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.)
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.
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