Eclipses in הלכה and מחשבה

In light of (no pun intended) the upcoming solar eclipse here in the USA, I thought I'd post a piece I wrote about eclipses a couple of years ago.

B’nei Yisrael are traditionally symbolized by the moon. The generations from Avraham are likened to the cycle of the moon. David and Shelomoh were the 14th and 15th generations from Avraham Avinu. It was during their reign that B’nei Yisrael was at its pinnacle. They conquered their enemies, stretched out their borders and built the beis hamikdash. This is just like the moon which is biggest on days 14 and 15. After Shelomoh, national stability began to deteriorate and B’nei Yisrael lost their splendour, just as the moon wanes after the 15th day.

There are many insights to be taken from this symbolism. The gemara (Rosh HaShanah 25a) quotes the pasuk (Tehillim 104:19) “shemesh yada mevo’o,” the sun knows its path. The gemara comments that the sun knows its path but the moon does not. The relative path of the sun as it changes from season to season is quite predictable and easy to figure out. The path of the moon, however, is erratic in nature and seems not to follow a specific pattern. We may understand this as analogous to the way in which the world is run. The nations of the world, traditionally symbolized by the sun, are governed, to a certain degree, by the laws of nature. There is a less focused Divine Providence that guides their everyday events. This is akin to the predictable path of the sun. One need not delve too deeply to realize that B’nei Yisrael are governed in quite a different manner. The great miracles that adorn our history, as well as the day-to-day twists and turns that befall our nation to this day are clear indications that there is nothing haphazard about the course of events that befall us. There are no patterns or laws of nature to rely on, just as the moon follows a seemingly unpredictable path.

The gemara (Sukkah 29a) tells us that when there is an eclipse of the sun, it is a bad sign for the gentiles. When there is an eclipse of the moon, it is a bad omen for B’nei Yisrael because we follow the lunar calendar and they follow the solar calendar. There is an intriguing insight that lies beneath the surface here as well. An eclipse of the moon happens when the moon moves into a position behind the earth such that the light of the sun cannot reach it. One might say that it is “the moon’s fault” that it was eclipsed. This is the way we must view calamities that befall us. We must search within for the causes and realize that it is our own deeds and actions that have brought them about.

An eclipse of the sun happens when the moon moves in front of the earth in such a way that it blocks the sun’s light from reaching certain spots on the earth. Here, too, we see that it is path of the moon that has caused the eclipse. The sun and earth are insignificant players in a solar eclipse. The lesson learned from this gemara is that everything that happens in this world is, in some way, connected to B’nei Yisrael. Despite our relatively insignificant size, like that of the moon to the sun, the world was created for us and continues to be governed according to our actions. This is not something to take advantage of but rather, a great responsibility that we must bear on our shoulders at all times.

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Every month, on the Shabbos before Rosh Chodesh, as part of "Birkas HaChodesh," the time of the molad is announced. This time refers to the birth of the new moon on which Rosh Chodesh is based. Astronomically, this is when the moon passes between the earth and the sun, thereby completing its monthly cycle. Although the time of the molad no longer determines the exact day of Rosh Chodesh since our calendars are set, we use this figure to determine when we may recite kiddush levanah. Based on the gemara (Sanhedrin 41b), we may only recite kiddush levanah when the moon is new, that is, when it is waxing. Knowing the midpoint between the two molados allows us to determine this exact time (Rema OC 426:3). Also, we do not begin to say kiddush levanah until three whole days after the molad, when the moon is big enough to see.

The period of time from molad to molad (synodic period) that we use for these calculations is 29 days, 12 hours, 44 minutes and 3 and a third seconds. However, this is not an exact, constant figure. Rather, it is the average length of a synodic period as indicated by Rambam (Hilchos Kiddush HaChodesh 6:3). The time we use for the molad may differ from the time of the actual molad, lunar conjunction, by a couple of hours one way or the other. In general, we don't really know when it does differ and we just rely on the average synodic period for all halachic calculations. However, nature can sometimes tell us that our calculations are off - with an eclipse.

An eclipse of the moon happens when the moon is in a position behind the earth such that the sun's rays cannot reach it. Clearly, this can only happen at the exact middle of the month, lunar opposition, when the moon is exactly behind the earth with respect to the sun. An eclipse of the sun is when the moon moves directly in front of the sun, obstructing the view of the sun from earth. This will only happen at the exact beginning of the month when the moon is exactly between the earth and the sun, i.e. the molad.

The issue of eclipses is discussed in Beis Yosef and Darchei Moshe OC 426. The consensus there is that if an eclipse of the moon is witnessed, then kiddush levanah may no longer be recited, even if this is before the prescribed time for sof zeman kiddush levanah, the halfway point between molados. [9/26/2015: This halachah was especially significant in this area of the world this month. The official time for sof zeman kiddush levanah was 12:47 am EDT on Thursday night (Friday morning, officially). However, there was a much anticipated full lunar eclipse that night. According to NASA, the time of mid-eclipse, essentially the official middle of the month was 11:40 pm EDT. Therefore, kiddush levanah should have been recited before that time, despite whatever is written in the calendars.]

A solar eclipse, however, is not as simple. Beis Yosef writes that a solar eclipse may not be used to determine the proper time after which one may not say kiddush levanah. However, there does not seem to be any discussion about beginning to say kiddush levanah. If the time of the molad were preceded by a solar eclipse, as the molad of Teves 5761 was by eight hours, would that allow us to recite kiddush levanah earlier? Conversely, if the molad were to precede the eclipse, would that move back the time at which we may recite kiddush levanah? For our upcoming solar eclipse, the peak time is actually around a full half day before the recorded time of the molad.

Perhaps, the reasoning behind Beis Yosef's ruling with regard to sof zeman kiddush levanah would not apply to techilas zeman kiddush levanah. When a lunar eclipse indicates that we may no longer recite kiddush levanah it is because we may not rely on an average when there is a clear indication that the average is incorrect. When it is an average against a clear natural indication, we dispense with the average. However, the calculation for sof zeman kiddush levanah is achieved by adding half of the average synodic period to the previous molad. To allow a solar eclipse to determine sof zeman would be to combine the clear evidence with an average. We must rely on one or the other but we may not combine the two.

To allow the solar eclipse to determine when we may begin to recite kiddush levanah is relying only on the clear evidence of the eclipse and not on any other averages. Therefore, it would seem that we may adjust the time based on a solar eclipse. Furthermore, the apparent source for the custom to wait three days is Talmidei Rabbeinu Yonah (End of Berachos 4.) But the specific wording used is that one should recite kiddush levanah when people derive benefit from the moon's light - after two or three days. In fact, Yad Ramah on Sanhedrin writes that it may be recited after one day. Therefore, to be lenient in this regard when there is sufficient astronomical evidence on our side does not seem so farfetched.

It should be noted that Darchei Moshe adds his own rationale - that a lunar eclipse is more widely viewed whereas a solar eclipse is only visible in a very limited area of the world. With that explanation, we wouldn't use the solar eclipse in any way to modify our average figures.

The Gemara's Aliens or Others' Ignorance?

Breaking news this week was that NASA successfully landed its rover, Curiosity, on Mars. This was a tremendous accomplishment and truly is a testament to the advancements that science has made over the past decades! One of the goals of Curiosity is to see if there are leftover materials on Mars that would indicate whether life ever existed on our neighboring planet. Because of the renewed interest in this topic I decided to repost the following.

 I have no idea whether or not life exists on other planets and, as the joke goes, sometimes I wonder if intelligent life even exists here on Earth (it's a joke!). People ask me this all the time and for reasons unbeknownst to me they think that whether life does or does not exist elsewhere has some sort of deep theological issues associated with it. I am not sure why, either possibility does not seem to create any dilema or even a different understanding of the Torah in my opinion. Nevertheless, this discovery has made the news and reminded me of this post.

I have heard the following pasuk, and its associated Gemara, cited so many times, as a proof from Chazal that aliens exist, that I felt it an appropriate post (Shoftim 5:23),

"ארור מרוז אמר מלאך ה ארו ארור ישביה"

“Cursed is Meroz said the angel of HASHEM, cursed are its inhabitants, etc.”

The Jewish nation had just decimated the superpower of the world’s leading army. Sisera, Yavin’s most skilled general, and his army were annihilated. Devorah and Barak then proceeded to laud Hashem’s praises. In the midst of their song, they give thanks and credit to those that helped in the war effort and they admonish those that chose not to come and help. Meroz was one of those that chose not to help.

Meroz is not a common name or place in Tanach and, therefore, the Meforshim come to help the reader understand what Meroz is. The vast majority state that it was a city that was in close proximity to the battlefield. The Gemara, itself (Moed Katan 16a), offers two explanations as to what Meroz was.

The first explanation is that Meroz was a leading individual of a nearby area. As such, he had military influence and could have brought his army to help. The second opinion is that Meroz is a star.

The Gemara then cites from an earlier verse that stated that even the stars of the heavens did battle with Sisera.

Based on this, many have assumed that if Meroz is a star, and Devorah cursed its inhabitants, then, obviously, Chazal were under the impression that intelligent life exists in other parts of the universe. I have even heard many state that the striking similarity in sound between Meroz and Mars makes it likely that there used to be (or is) life on that planet. However, this would seem to be an error since midrashic sources refer to Mars as Ma'adim and it is unreasonable to assume that it would just be referred to as a non-descript star.

Unfortunately, this all seems to be based on a little bit of ignorance when it comes to how Chazal, and Rishonim, refer to astrological influences. Every area of the world is considered to be under the influence of part of the sky. The influence is called the ruling party and the people of the land are called its inhabitants (See Ibn Ezra's Reishis Chachma and Sefer HaTa'amim). It seems much more likely, that the Gemara was referring to this extremely familiar concept than to space aliens which are not a common talmudic theme.

The proof to this is the first statement of the Gemara. That opinion felt that Meroz was an important individual. Obviously, the inhabitants of this individual would be those living under his rule. Unless, of course, one wants to go so far as to suggest that this is proof of a parasitic species of warriors that inhabit their leaders.

What's Your Sign?

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.

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.

: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.)

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.)

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.

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.