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.
Thursday, February 14, 2013
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.
Wednesday, September 5, 2012
Shabbos Finds a Shidduch
When discussing the practice of Ashkenazim to begin reciting selichos on Motzei Shabbos, the Leket Yosher cites an interesting midrash. When Klal Yisrael entered Eretz Yisrael, the Torah dressed in sackcloth and cried out to Hashem. While in the wilderness her needs were taken care of but now that Klal Yisrael was to begin their new lifestyle in Eretz Yisrael she was going to be cast away. In the wilderness Hashem had provided food, shelter, and clothing to His people; thus, there was sufficient time to learn. Now, the people would need to work for these basic necessities and the Torah was concerned that Klal Yisrael would not have time to learn.
The midrash teaches us that Hashem pacified the Torah by telling her that she was lonely and Shabbos was lonely and that the two would be paired up and provide comfort for each other. Klal Yisrael has to refrain from working on this holy day and they would have time to study Torah. Therefore, on Motzei Shabbos, everyone is happy after a long day of learning productively.
The Maharal, and others, often mention that this world has a natural order of sevens. Therefore, often this number is used to symbolize a complete natural existence. If we assign a numerical value to each day of the week then every day has a pair that allows it to reach this completion. Sunday is the first day and therefore designated as being valued at one. When paired with the sixth day, Friday, they equal seven. Utilizing this system we see that the only day with no pair is Shabbos, thus allowing us to see that naturally it is a "lonely day."
This famous numerical pairing is only half of the picture, though. Each day of the week is assigned a celestial body that is considered to be the sign of that day. The seven days of the week (in order from Sunday) align with the sun, moon, Mars, Mercury, Jupiter, Venus, and Saturn. Additionally, Chazal expressed the construct of the cosmos as being similar to an onion. From the perspective of mankind, the planets and stars appear to circle around our planet. Earth is expressed as a core and these outer layers of orbits are similar to our onion's layers. There seven lowest orbits are those of the sun, moon, and the planets visible to the naked eye. These are the same objects assigned to the days of the week.
The first orbit is that of the moon and if we pair it with the sixth we find that it is paired with Jupiter. Interestingly, the moon goes with Monday which is the second day and its pair would be Thursday which is Jupiter; these are the exact same objects! The second orbit is that of Mercury and that needs to be paired with the fifth orbit to equal seven. This has us pairing Mercury with Mars. In the days of the week, Mercury is Wednesday (4) and it would therefore pair with Mars, Tuesday (3). The third orbit is that of Venus and pairs with the fourth which is the sun. Similarly, Sunday's sign is the sun (1) and that pairs with Venus which is designated as Friday's sign (6). (See Mishneh Torah Yesodai Hatorah 3:1 for the listing of orbits). The only planet left out is Saturn whose orbit is seven and whose day is Shabbos (7)! All the objects find the some object to pair with both when looking at the days of the week and the orbits of the associated planets!!! Shabbos was lonely and thus it is our job to make sure that she find her appropriate mate every week by utilizing this restful day to make time to learn Torah.
The midrash teaches us that Hashem pacified the Torah by telling her that she was lonely and Shabbos was lonely and that the two would be paired up and provide comfort for each other. Klal Yisrael has to refrain from working on this holy day and they would have time to study Torah. Therefore, on Motzei Shabbos, everyone is happy after a long day of learning productively.
The Maharal, and others, often mention that this world has a natural order of sevens. Therefore, often this number is used to symbolize a complete natural existence. If we assign a numerical value to each day of the week then every day has a pair that allows it to reach this completion. Sunday is the first day and therefore designated as being valued at one. When paired with the sixth day, Friday, they equal seven. Utilizing this system we see that the only day with no pair is Shabbos, thus allowing us to see that naturally it is a "lonely day."
This famous numerical pairing is only half of the picture, though. Each day of the week is assigned a celestial body that is considered to be the sign of that day. The seven days of the week (in order from Sunday) align with the sun, moon, Mars, Mercury, Jupiter, Venus, and Saturn. Additionally, Chazal expressed the construct of the cosmos as being similar to an onion. From the perspective of mankind, the planets and stars appear to circle around our planet. Earth is expressed as a core and these outer layers of orbits are similar to our onion's layers. There seven lowest orbits are those of the sun, moon, and the planets visible to the naked eye. These are the same objects assigned to the days of the week.
The first orbit is that of the moon and if we pair it with the sixth we find that it is paired with Jupiter. Interestingly, the moon goes with Monday which is the second day and its pair would be Thursday which is Jupiter; these are the exact same objects! The second orbit is that of Mercury and that needs to be paired with the fifth orbit to equal seven. This has us pairing Mercury with Mars. In the days of the week, Mercury is Wednesday (4) and it would therefore pair with Mars, Tuesday (3). The third orbit is that of Venus and pairs with the fourth which is the sun. Similarly, Sunday's sign is the sun (1) and that pairs with Venus which is designated as Friday's sign (6). (See Mishneh Torah Yesodai Hatorah 3:1 for the listing of orbits). The only planet left out is Saturn whose orbit is seven and whose day is Shabbos (7)! All the objects find the some object to pair with both when looking at the days of the week and the orbits of the associated planets!!! Shabbos was lonely and thus it is our job to make sure that she find her appropriate mate every week by utilizing this restful day to make time to learn Torah.
Monday, August 13, 2012
Even the Sages Had Difficulty Pronouncing "Ch"
Although the names of the months are of Babylonian origin, there is Midrashic literature that fleshes out the deeper meanings behind these names. One such Midrash is attributed to Rebbi Pinchas the talmid of the Kalir (Tosefos mention that the Kalir is the Tanna Rebbi Eliezer the son of Rebbi Shimon bar Yochai) and is referred to as "Kiddush Yerachim D'Rebbi Pinchas" ("The Sanctification of the Months by Rebbi Pinchas"). (See Torah Sheleimah Miluim Parshas Bo, 178)
Rebbi Pinchas mentions that Elul, the month we are beginning, is called Elul (אלול) because of the shofar that is blown throughout this month in preparation for Rosh Hashana. A shofar is a hollowed out instrument and can be referred to as being Chalul (חלול - meaning hollow). The root of this word חלל can be seen with a similar application when used to describe a flute, a Chalil (חליל).
Perhaps, the fact that a shofar is hollow is not just a random attribute, but personifies part of the nature of what it is displaying in this month. Elul is clearly the time when preparation for Tishrei, the next month, is happening. People repent and awaken early to say selichos in order to be meritorious in the judgment of Rosh Hashana. According to Rebbi Eliezer the world was created on 25 Elul, but Rosh Hashana is not until 1 Tishrei because that is when the days of Creation ceased and the world was ready to run appropriately with man at its helm. (See Rosh Hashana 10b) Thus, one sees directly that Elul is like a hollow tube; a mechanism that displays the concept of a conduit. Its sole purpose is to connect and prepare one for that which comes out the end of it, Tishrei.
Grammarians, please do not worry! There is precedent for the exchange of a ח for an א, so the change from חלול to אלול should not seem so scary. In Parshas VaYishlach we are taught of Yaakov Avinu's famous battle with an angel. The pasuk states, ",ויאבק איש עמו" which means, "And he wrestled with the man." (Bereishis 32:25) The word used for wrestle ויאבק (VaYeAvek) is not a common word and the Ramban mentions that this word's origins literally come from those that mean that the two became intertwined as if embracing. Continues the Ramban that the Sages had difficulty pronouncing the letter ח and often either swallowed it or expressed it as an א. (Ramban Bereishis 32:25) Apparently, this was common enough that the Torah itself recognizes this pronunciation regarding this battle and uses ויאבק instead of ויחבק (VaYeChavek) which means to embrace. Therefore, when discussing the names of the months which are Babylonian it stands to reason that these letters would be easily interchangeable.
Rebbi Pinchas mentions that Elul, the month we are beginning, is called Elul (אלול) because of the shofar that is blown throughout this month in preparation for Rosh Hashana. A shofar is a hollowed out instrument and can be referred to as being Chalul (חלול - meaning hollow). The root of this word חלל can be seen with a similar application when used to describe a flute, a Chalil (חליל).
Perhaps, the fact that a shofar is hollow is not just a random attribute, but personifies part of the nature of what it is displaying in this month. Elul is clearly the time when preparation for Tishrei, the next month, is happening. People repent and awaken early to say selichos in order to be meritorious in the judgment of Rosh Hashana. According to Rebbi Eliezer the world was created on 25 Elul, but Rosh Hashana is not until 1 Tishrei because that is when the days of Creation ceased and the world was ready to run appropriately with man at its helm. (See Rosh Hashana 10b) Thus, one sees directly that Elul is like a hollow tube; a mechanism that displays the concept of a conduit. Its sole purpose is to connect and prepare one for that which comes out the end of it, Tishrei.
Grammarians, please do not worry! There is precedent for the exchange of a ח for an א, so the change from חלול to אלול should not seem so scary. In Parshas VaYishlach we are taught of Yaakov Avinu's famous battle with an angel. The pasuk states, ",ויאבק איש עמו" which means, "And he wrestled with the man." (Bereishis 32:25) The word used for wrestle ויאבק (VaYeAvek) is not a common word and the Ramban mentions that this word's origins literally come from those that mean that the two became intertwined as if embracing. Continues the Ramban that the Sages had difficulty pronouncing the letter ח and often either swallowed it or expressed it as an א. (Ramban Bereishis 32:25) Apparently, this was common enough that the Torah itself recognizes this pronunciation regarding this battle and uses ויאבק instead of ויחבק (VaYeChavek) which means to embrace. Therefore, when discussing the names of the months which are Babylonian it stands to reason that these letters would be easily interchangeable.
Tuesday, August 7, 2012
Showering in Dust
As mentioned in yesterday's post, this weekend will mark the Perseid meteor shower. That post reflected on some of the significance one can find in meteor showers that is applicable in one's personal life. Interestingly, the word for meteors in shas is zikos. Perhaps not so coincidentally, this week's haftarah discusses zikos, as well. (See Yishayah 50:11.)
In the haftarah the word is meant to describe Klal Yisrael and is referring to them as zikos, or igniters of fire. Because meteors appear as streaks of fire across the sky, the word zikos is applicable to them too.
Besides the symbolism mentioned in the last post, perhaps, there is added meaning when referring to this word usage in the haftarah. Many times, zikos, meteors, are the remnants of a comet that has passed through an area of space long ago. As Earth passes through that same area the dust particles left behind from that much earlier comet enter our atmosphere and flare up. This gives the appearance of a shower of meteors; hence the term for such events, meteor showers.
Essentially, the amazing spectacle seen from our planet is really the residual effect from many years past. This is something that is definitely attributable to Klal Yisrael. We are a nation built on the actions of our forefathers. In addition to trying to follow in their giant footsteps, it is often their merits that we are dependant on. Just like the comet left behind something that was imperceptible to us until the moment it interacts with the atmosphere, so too, our forefathers' actions were unnoticeable but still capable of affecting the world when necessary.
This haftarah has a significant amount of astronomical imagery within it. I discussed it at greater length in a post last year that you can read by clicking here.
In the haftarah the word is meant to describe Klal Yisrael and is referring to them as zikos, or igniters of fire. Because meteors appear as streaks of fire across the sky, the word zikos is applicable to them too.
Besides the symbolism mentioned in the last post, perhaps, there is added meaning when referring to this word usage in the haftarah. Many times, zikos, meteors, are the remnants of a comet that has passed through an area of space long ago. As Earth passes through that same area the dust particles left behind from that much earlier comet enter our atmosphere and flare up. This gives the appearance of a shower of meteors; hence the term for such events, meteor showers.
Essentially, the amazing spectacle seen from our planet is really the residual effect from many years past. This is something that is definitely attributable to Klal Yisrael. We are a nation built on the actions of our forefathers. In addition to trying to follow in their giant footsteps, it is often their merits that we are dependant on. Just like the comet left behind something that was imperceptible to us until the moment it interacts with the atmosphere, so too, our forefathers' actions were unnoticeable but still capable of affecting the world when necessary.
This haftarah has a significant amount of astronomical imagery within it. I discussed it at greater length in a post last year that you can read by clicking here.
Monday, August 6, 2012
All We Are is Dust In the Sky
This weekend will mark the peak of this year's Perseid meteor shower. As comets swing by our planet, they leave behind all sorts of dust and debris. Every year when Earth's orbit puts us into the dusty area of space, these particles enter our atmosphere. These particles then appear to flare up and, from our perspective, look like small stars that streak across the sky. In fact, many refer to such objects as shooting stars. On any given night there are a few particles that enter the atmosphere, but when we enter these dustier areas there are many more and the name meteor shower has been designated for these more active times.
There is an interesting halachah that if one sees a meteor he is to recite the brachah of oseh ma'aseh bereishis. This brachah can only be said on one meteor per night. (See Shulchan Aruch OC 227:1 and MB 227:1.)
Perhaps somewhat poetically, I find that reflecting on these types of events can give one both chizuk and mussar. A small piece of dust all of a sudden erupts into a fiery particle that, from Earth, appears to be a shooting star. As humans we have been created from dust, but we, too, are able to put on a great show and become great like the stars. However, we have to realize that our time here is fleeting. After a few moments these "stars" tend to burn out and leave no lasting mark. It is only the few larger particles that are big enough to survive the descent through the atmosphere and touch down to the ground. The vast majority leave no lasting impression.
This year's Perseid shower is not expected to be one of the more spectacular meteor showers. It is predicted to produce approximately one meteor per minute. Keep in mind that in many locations the sky conditions will not permit one to see the meteors that clearly.
There is an interesting halachah that if one sees a meteor he is to recite the brachah of oseh ma'aseh bereishis. This brachah can only be said on one meteor per night. (See Shulchan Aruch OC 227:1 and MB 227:1.)
Perhaps somewhat poetically, I find that reflecting on these types of events can give one both chizuk and mussar. A small piece of dust all of a sudden erupts into a fiery particle that, from Earth, appears to be a shooting star. As humans we have been created from dust, but we, too, are able to put on a great show and become great like the stars. However, we have to realize that our time here is fleeting. After a few moments these "stars" tend to burn out and leave no lasting mark. It is only the few larger particles that are big enough to survive the descent through the atmosphere and touch down to the ground. The vast majority leave no lasting impression.
This year's Perseid shower is not expected to be one of the more spectacular meteor showers. It is predicted to produce approximately one meteor per minute. Keep in mind that in many locations the sky conditions will not permit one to see the meteors that clearly.
Sunday, August 5, 2012
Ancient Roots For Oxen (Amended)
When describing the bountiful plenty that Hashem will bestow upon us when we keep the Torah, the pasuk refers to cattle and sheep as follows:
"שגר אלפיך ועשתרות צאנך"
"The offspring of your cattle and your flocks of sheep." (Devarim 28:4)
While this is not the only time these words are used, they are used infrequently enough that the Rishonim feel it necessary to translate the words. (See their writings to Devarim 7:13) The words "שגר אלפיך ועשתרות" are usually not those found for offspring, cattle and flocks. Rather the more common "ילידי בקר ועדרים" seem more appropriate. (See Rashi Devarim 7:13)
The Ibn Ezra comments that the word usage may have some profoundly astronomical/astrological connection that was uncovered by "A great commentator from Sefarad," but the wording found in the Ibn Ezra's comments are difficult to understand and many have debated what he actually meant. (See Ibn Ezra Devarim 7:13)
While I am not sure if the following is what the Ibn Ezra intended, it does seem to be a plausible theory. It is important to recognize that the stars we see in the night sky appear to be in the same relative positions on any given day of the year. Meaning, if I go outside on August 5 of any given year at any specific time (at any given location), the stars seen in the sky will be identical to those seen the year before and the year after on that date at that time (at that location). While this seems to be the case, the truth is that the stars "move" approximately one degree every 72 years and thereby over large periods of time things will no longer appear the same. Over the course of any individual's lifetime (other than those that lived to biblical ages) one will not perceive this shift (called axial precession or the precession of the equinoxes). This phenomenon causes the mazal of any given month to appear to shift over long periods of time. For example, in the time of Chazal the mazal of the month of Adar was Dagim (Pisces) because that was positioned "behind" the sun that month. Nowadays Dagim has the sun "behind" it during the month of Nisan. This phenomenon has been mentioned by the Ibn Ezra in his foreword to Sefer HaTaamim and by the Rambam in his Mishneh Torah (see Yesodei HaTorah 3:7). The mazal of Nisan was given significant importance in ancient times since it displayed new growth and beginning. (See Ibn Ezra's Sefer HaTaamim)
When the world was created the mazal of the month of Nisan was Shor (Taurus) which has been symbolized by a bull since extremely ancient times. Later, due to the shift of axial precession, it shifted into the mazal of T'leh (Aries) which is shown as a ram or sheep. Perhaps, the expression of an ox as an אלף is because like the letter אלף it was first in the first position mazalos. The word שגר is perhaps used to describe the offspring of this ox because שגר often carries the connotation that the item has been cast away, as if rejected (see Jastrow's translation of this word). The flocks of sheep are perhaps referred to as עשתרות from the word עושר meaning riches. Since after the ox was cast away the mazal moved to T'leh enriching it and associating with it riches. (See Ibn Ezra's Reishis Chachma 2) In fact, Chazal deduce from this wording that raising sheep is very profitable and makes one rich. (Chullin 84b)
Additionally, the tenth month of the year, Teves, was associated with the sign of G'di (Capricorn[us]) during the time period that Klal Yisrael were leaving Mitzrayim. It remained with this association throughout the time of Chazal. Thus, the tenth month is associated with ovine creatures since a g'di is a goat which is a subcategory of the word in our pasuk, צאן. Perhaps, the עשתרות also has roots in the word עשר which means ten.
"שגר אלפיך ועשתרות צאנך"
"The offspring of your cattle and your flocks of sheep." (Devarim 28:4)
While this is not the only time these words are used, they are used infrequently enough that the Rishonim feel it necessary to translate the words. (See their writings to Devarim 7:13) The words "שגר אלפיך ועשתרות" are usually not those found for offspring, cattle and flocks. Rather the more common "ילידי בקר ועדרים" seem more appropriate. (See Rashi Devarim 7:13)
The Ibn Ezra comments that the word usage may have some profoundly astronomical/astrological connection that was uncovered by "A great commentator from Sefarad," but the wording found in the Ibn Ezra's comments are difficult to understand and many have debated what he actually meant. (See Ibn Ezra Devarim 7:13)
While I am not sure if the following is what the Ibn Ezra intended, it does seem to be a plausible theory. It is important to recognize that the stars we see in the night sky appear to be in the same relative positions on any given day of the year. Meaning, if I go outside on August 5 of any given year at any specific time (at any given location), the stars seen in the sky will be identical to those seen the year before and the year after on that date at that time (at that location). While this seems to be the case, the truth is that the stars "move" approximately one degree every 72 years and thereby over large periods of time things will no longer appear the same. Over the course of any individual's lifetime (other than those that lived to biblical ages) one will not perceive this shift (called axial precession or the precession of the equinoxes). This phenomenon causes the mazal of any given month to appear to shift over long periods of time. For example, in the time of Chazal the mazal of the month of Adar was Dagim (Pisces) because that was positioned "behind" the sun that month. Nowadays Dagim has the sun "behind" it during the month of Nisan. This phenomenon has been mentioned by the Ibn Ezra in his foreword to Sefer HaTaamim and by the Rambam in his Mishneh Torah (see Yesodei HaTorah 3:7). The mazal of Nisan was given significant importance in ancient times since it displayed new growth and beginning. (See Ibn Ezra's Sefer HaTaamim)
When the world was created the mazal of the month of Nisan was Shor (Taurus) which has been symbolized by a bull since extremely ancient times. Later, due to the shift of axial precession, it shifted into the mazal of T'leh (Aries) which is shown as a ram or sheep. Perhaps, the expression of an ox as an אלף is because like the letter אלף it was first in the first position mazalos. The word שגר is perhaps used to describe the offspring of this ox because שגר often carries the connotation that the item has been cast away, as if rejected (see Jastrow's translation of this word). The flocks of sheep are perhaps referred to as עשתרות from the word עושר meaning riches. Since after the ox was cast away the mazal moved to T'leh enriching it and associating with it riches. (See Ibn Ezra's Reishis Chachma 2) In fact, Chazal deduce from this wording that raising sheep is very profitable and makes one rich. (Chullin 84b)
Additionally, the tenth month of the year, Teves, was associated with the sign of G'di (Capricorn[us]) during the time period that Klal Yisrael were leaving Mitzrayim. It remained with this association throughout the time of Chazal. Thus, the tenth month is associated with ovine creatures since a g'di is a goat which is a subcategory of the word in our pasuk, צאן. Perhaps, the עשתרות also has roots in the word עשר which means ten.
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