Dngd Zkqn Massekhet Hahammah

dngd zkqn Massekhet HaHammah

Compiled and Translated with Commentary by Abe Friedman

A Project of the Commission on Social Justice and Public Policy of the Leadership Council of Conservative Judaism Rabbi Leonard Gordon, Chair

[email protected] Table of Contents

Preface i Introduction v

Massekhet HaHammah

1. One Who Sees the Sun 1 2. Creation of the Lights 5 3. Righteous and Wicked 9 4. Sun and Sovereignty 15 5. The Fields of Heaven 20 6. Star-Worshippers 28 7. Astrology and Omens 32 8. Heavenly Praise 41 9. Return and Redemption 45

Siyyum for Massekhet HaHammah 51

Bibliography 54 Preface

Massekhet HaHammah was developed with the support of the Commission on Social Justice and Public Policy of the Conservative Movement in response to the “blessing of the sun” (Birkat HaHammah), a ritual that takes place every 28 years and that will fall this year on April 8, 2009 / 14 Nisan 5769, the date of the Fast of the Firstborn on the eve of Passover. A collection of halakhic and aggadic texts, classic and contemporary, dealing with the sun, Massekhet HaHammah was prepared as a companion to the ritual for Birkat HaHammah. Our hope is that rabbis and communities will study this text in advance of the Fast and use it both for adult learning about this fascinating ritual and as the text around which to build a siyyum, a celebratory meal marking the conclusion of a block of text study and releasing firstborn in the community from the obligation to fast on the eve of the Passover seder.1

We are also struck this year by the renewed importance of our focus on the sun given the universal concern with global warming and the need for non-carbon-based renewable resources, like solar energy. We look to the sun this year in appreciation of its power and in hope that the sun can once again inspire us to preserve and protect the delicate balance we call the natural order.

Further information can be found at www.blessthesun.org, www.coejl.org, and www.ritualwell.com.

How to Use Massekhet HaHammah

The text is divided into nine themed chapters. Massekhet HaHammah was designed such that each chapter could stand alone, for the student who wished to select individual sections, but the chapters also flow together so that a student who does learn Massekhet HaHammah from beginning to end will be able to see the text as a single, cohesive work. In addition, we have included a commentary that both highlights the connections to contemporary environmental issues and offers guidance to readers who may be new to Rabbinic texts. The commentary appears at the end of each chapter. The bibliography includes a brief description of each of the sources that were adapted into Massekhet HaHammah, as well as relevant contemporary scholarship.

1. For an overview of the origins of the Fast of the Firstborn and the custom to make a siyyum in order to exempt people from the Fast, see below pp. vi-viii.

Massekhet HaHammah @ÍdieÍ@ [email protected] We imagine that Massekhet HaHammah may be used in a wide variety of settings. For the benefit of those learning independently, we wanted to offer a few words of guidance.

Jewish study is traditionally a shared exercise. Rather than read texts silently, the Rabbis developed a system of learning in hevruta (literally “friendship,” but more colloquially a study-partner), in which the partners take turns reading the texts aloud and discussing them as they go along. Each hevruta brings his or her own insights and experiences into the conversation. You will probably find that you and your hevruta do not always agree on how to understand a text; this is an expected outcome of hevruta study. The Jewish tradition is multivocal, and reading with a partner helps draw out and highlight different perspectives.

A Note on the Text

The Hebrew text of Massekhet HaHammah follows the standard printed editions of the texts, except where a specific edition is cited; however, I have added citations and expanded abbreviations wherever necessary to help make the Hebrew text as accessible as possible. I have also removed some conjunctive phrases, such as xg` xac, from the beginnings of passages where their presence confused the flow of the text.

The English text is newly translated, with the exception of Biblical quotations, which were adapted from The Holy Scriptures According to the Masoretic Text (Jewish Publication Society, 1917), and the final Kaddish which was taken from Moreh Derekh: The Rebbinical Assembly Rabbi’s Manual (Rabbinical Assembly, 1998) and Siddur Sim Shalom for Shabbat and Holidays (Rabbinical Assembly, 1998).

The texts collected here often employ subtle wordplay in interpreting Biblical verses, and I endeavored to offer translations that would help English readers make sense of the text at hand. As a result, sometimes the same verse is translated differently in different places.

Acknowledgments

A number of people have helped in the preparation of this text. My teachers Dr. Melila Hellner-Eshed, iaxe ixen Reb Mimi Feigelson and Rabbi Pinchas Giller offered important guidance on the choice of texts and translation and interpretation of passages from the Zohar and Ma’or Aynayim. ixene ia` Murray Friedman, Dr. Lori Lefkovitz, Dr. Mitch Marcus and Deborah Silver read early drafts of the text and made useful suggestions.

Massekhet HaHammah @ÍdiieÍ@ [email protected] Rabbi Leonard Gordon visioned the project and was my partner and mentor in bringing it to timely closure. I am deeply grateful to Rabbi Gordon for entrusting me with his concept and empowering me to create, explore, and follow the texts wherever they led me. Finally, as always, I could not have taken on this project without the constant support and encouragement of my wife, Rebecca Krasner.

Abe Friedman Editor and commentator, Massekhet HaHammah [email protected]

Los Angeles h"qyz ,oeygxn d"k / November 23, 2008

Massekhet HaHammah @ÍdiiieÍ@ [email protected] Massekhet HaHammah @ÍdiveÍ@ [email protected] Introduction

Birkat HaHammah2

Every twenty-eight years, Jews gather to mark a unique occasion: the moment at which the sun returns to the spot it occupied in the heavens at the moment of its creation, on the Fourth Day. For more than a millenium, Birkat HaHammah (“The Blessing of the Sun”) has offered Jews the opportunity to stop, reflect on God’s role and our role in creating and sustaining the universe, and give thanks for the natural bounty that surrounds us.

Birkat HaHammah is an anomalous moment in the Jewish calendar. We follow a predominantly lunar calendar, marking time and setting our holidays according to the moon’s monthly cycles, but Birkat HaHammah is tied to a purely solar moment: once, every twenty-eight years, when the vernal (Spring) equinox falls on a Tuesday night.3 Astute observers will notice, however, that the date of Birkat HaHammah in 2009, April 8, is much later than the vernal equinox on March 20. While the ancient astronomical calculations were strikingly accurate — they differ from modern scientific observations by a matter of minutes — over the centuries, minutes add up to days. These slight inaccuracies, combined with medieval recalibrations in the solar calendar, move the date of Birkat HaHammah progressively later.4 As a result, Birkat HaHammah in 2009 falls out on the morning before Pesah, the date of the Fast of the Firstborn. Communities typically preempt the Fast of the Firstborn with a celebratory meal marking the culmination of study, as will be explained below; the coincidence of Birkat HaHammah and the Fast of the Firstborn prompted the creation of Massekhet HaHammah .

2. This section intends only to provide the most basic overview of Birkat HaHammah and its meaning. For the primary sources that establish the basis for this ritual, see below in the text and commentary, Chapter 1. For a more thorough background on Birkat HaHammah, including its history, laws, and associated liturgy, see Arnold A. Lasker and Daniel J. Lasker, “Birkat Hahammah” (Conservative Judaism Vol. 34 No. 3 [January/February 1981]) and J. David Bleich, Birkas haChammah: Blessing of the Sun, Renewal of Creation (Brooklyn: Mesorah Publications, 1980). 3. On the significant of the spring equinox and Tuesday night, see Lasker and Lasker (1981), 17-18; for a general overview of the Jewish calendar, see Bleich (1980), 41-56. 4. For a more detailed description of this process, see below in the commentary, §1.1; for a thorough analysis, see Lasker and Lasker (1981), 21-22 and Bleich (1980), 47-49.

Massekhet HaHammah @ÍdveÍ@ [email protected] The Fast of the Firstborn

Traditionally, firstborn men observe a fast day on the eve of Pesah. The logical explanation seems to be that since the firstborn Israelites were spared from the Plague of the Firstborn in Egypt, later generations fast on the eve of Pesah to express their gratitude for God’s mercy.5 While the precise origin of the custom is unknown, it is already attested in talmudic sources: `l` ,oqip xeariy cr oiprzn oi`e ... zeprzdl axrnay epizeax bdpn eqpkiy ick ,zevnd liaya mirepvde ,gqtd axra oiprzny zexekad X]"aÿ]h"qÿ%u_fa&ÿjfuqbnÿwhnkZ ...de`za gqtl

It is the custom of our Rabbis in the West [i.e., Israel] to fast [several days in the month of Adar, but not to fast at all in the month of Nisan] except for the firstborn who fast on the eve of Pesah, as well as those who are conservative regarding mitzvot, so that they will go into Pesah with an appetite... [Massekhet Soferim (Higger ed.) 21.1]

However, two reasons are given for fasting on the eve of Pesah: one is the fast of the firstborn, while the second, completely unrelated, reason stems from a desire to be hungry for matzah on Seder night. The Jerusalem Talmud records that Rabbi Yehudah HaNassi fasted on the eve of Pesah, but there too the later Rabbis seem uncertain as to which of these reasons explains Rabbi Yehudah’s actions (Jerusalem Talmud, Pesahim 10.1, 37b). Nevertheless, the tradition ultimately prefers the first option and the name Ta’anit Bechorim, “Fast of the Firstborn,” stuck.6

While the basic tradition obligates firstborn men in the fast, some authorities include firstborn women in the fast as well, based on the following midrash:7 ,dzid dxeka drxt za diza :xn` ift oa dcedi 'x mya oea` 'x aeh ik dnrh aezkc ,dyn ly ezltza ?zlevp dzid dn zekfae lil xn` z`c dnk ,aezk lil .%dfÿ)]iÿfivk& dxp dlila daki `l dxgq fsd^ÿfafbÿ*ÿcÿ]tnfqÿ)%jfbî`mk&ÿ]mahÿû`ÿ]wtfnqZ .%^kÿ)^fÿwbkv& 'dl èd mixeny Xcÿ$fnÿaifia

Rabbi Avon, quoting Rabbi Shimon ben Pazi, said: Batyah, daughter of Pharaoh, was a firstborn, so on what merit was she spared? Through the prayer of Moses, as it is written, She perceives

5. Otzar Dinim u-Minhagim [Hebrew], s.v. “Ta’anit;” Encyclopedia Judaica (2nd ed.), s.v. “Firstborn.” 6. Encyclopedia Judaica (2nd ed.), s.v. “Firstborn.” 7. Otzar Dinim u-Minhagim [Hebrew], s.v. “Ta’anit;” Encyclopedia Judaica (2nd ed.), s.v. “Firstborn.”

Massekhet HaHammah @ÍdvieÍ@ [email protected] that her merchandise is good; her lamp does not go out at night (Proverbs 31.18). Night is spelled the same as it is in the verse, It was a night of watching for the LORD (Exodus 12.42). [Pesikta d’Rav Kahana (Mandelbaum ed.), Piska 7 (Vayehee ba-Hatzee HaLaylah) §7]

Nevertheless, while the Shulhan Arukh records the inclusion of firstborn women, it also rules against the practice (Shulhan Arukh, Orah Hayyim 470.1; Mishneh Berurah 470.4). Decline of the Fast

Despite the prevalence of the custom, this fast held less standing than the public fast days, such as Tisha B’Av, and rabbinic authorities permitted a person to break their fast for a seudat mitzvah (“Mitzvah Feast”).8 While classic examples of seudat mitzvah include the meals following a circumcision or a wedding, there was another, more easily scheduled option: the siyyum.

A siyyum, or mesibat siyyum (“completion party”), is a festive meal arranged to celebrate the completion of a massekhet (tractate) of Talmud, or other significant body of Jewish learning (e.g., an order of Mishnah).9 Although the special format of this celebration (see below) only developed later, the general practice existed already in the time of the Talmud: `pciar dizkqn milyc opaxn `axev `pifg ikc ,il iziz :iia` xn` X^"oÿdftÿw^vÿfi^^Z .opaxl `ah `nei

Abaye said: May I be blessed, for whenever I saw a student of the Rabbis finishing his massekhet, I made a holiday for the Rabbis. [Babylonian Talmud, Shabbat 118b]

While Abaye’s statement does not specify the status of this meal, his use of the phrase “holiday” suggests that he does consider this meal a seudat mitzvah, since the concept of a “personal holiday” is later associated with seudot mitzvah.10 In any event, later authorities explicitly classified the siyyum meal as a seudat mitzvah.11 Furthermore, the

8. Otzar Dinim u-Minhagim [Hebrew], s.v. “Ta’anit;” Encyclopedia Judaica (2nd ed.), s.v. “Firstborn.” 9. Otzar Dinim u-Minhagim [Hebrew], s.v. “Siyyum;” Encyclopedia Judaica (2nd ed.), s.v. “Hadran.” Lerner (2007) asserts that before the 13th century, the original occasion for a siyyum and the recitation of the Hadran was in fact the completion of a chapter of Talmud, and not an entire massekhet. 10.See, e.g., Rabbi Israel Meir Kagan (Belarus, 1838-1933), Mishneh Berurah 470.10, where he describes the circumcision meal as a “personal holiday” for the mohel (circumciser), sandak (godfather), and the baby’s father. 11.Shulhan Arukh, Yoreh De’ah 246.26; Rabbi Shabbatai ben Meir ha-Kohen (Czech Republic, 1621-1662), Siftey Kohen, Yoreh De’ah 246.27; Rabbi David HaLevi Segal (Poland, 1586-1667), Turey Zahav, Yoreh

Massekhet HaHammah @ÍdviieÍ@ [email protected] permission to eat extends to all people in attendance at the completion of the massekhet, not only the people who actually studied the texts.12 In time, it became the custom for the community rabbi to time his learning such that he would make a siyyum on the morning of the eve of Pesah, usually after the morning prayers, and all of the firstborn men (and, in some communities, women) would join him in the synagogue, take part in the siyyum, and thereby exempt themselves from the fast. This custom spread so widely that today the Fast of the Firstborn is rarely practiced; in some communities it is only known because the firstborn men and women in the community make a point to attend the rabbi’s siyyum!13 J.D. Eisenstein explains the near-total abandonment of the fast by suggesting that medieval rabbis intentionally phased out this practice in order to distance Jewish rituals from those of medieval Christians, who fasted on the eves of their holidays.14 The Siyyum: Style and Substance

In the millenium and a half since Abaye “made a holiday for the Rabbis,” a distinctive form and liturgy developed for the siyyum. Since halakhah encourages all members of the community to take part in the celebration, even if they did not take part in the learning, it became customary for one or more of the learners to offer a short overview of the material and to read aloud the concluding passage.15 In principle, a person should never “finish” learning Torah; this is the reason why Hattan Torah, the final aliyah from the Torah read on Simhat Torah, is immediately followed by Hattan Bereshit, the first aliyah that begins our new cycle of reading from the Torah. Based on this principle, the person teaching at the siyyum typically attempts to connect the ending of

De’ah 246.9; Rabbi Moshe Isserles, Shulhan Arukh, Orah Hayyim 551.10. Although Rabbi Israel Meir Kagan (Mishneh Berurah, 551.73) restricts Rabbi Isserles’ opinion, it seems likely that he only intends his restriction to apply during the Nine Days of Av and not on the eve of Pesah, since the custom of planning a siyyum for the eve of Pesah was already well-established by the early 20th century. See also Otzar Dinim u-Minhagim [Hebrew], s.v. “Siyyum;” Encyclopedia Judaica (2nd ed.), s.v. “Hadran.” 12.Rabbi Shabbatai ben Meir ha-Kohen, Siftey Kohen, Yoreh De’ah 246.27; Rabbi David HaLevi Segal, Turey Zahav, Yoreh De’ah 246.9; Rabbi Israel Meir Kagan, Mishneh Berurah 470.10. This stands in contrast with other seudot mitzvah, such as the circumcision feast, in which, according to some authorities, only the people actually celebrating the event may break their fast (Mishneh Berurah 470.10). 13.Otzar Dinim u-Minhagim [Hebrew], s.v. “Ta’anit,” “Siyyum;” Encyclopedia Judaica (2nd ed.), s.v. “Firstborn.” 14.Otzar Dinim u-Minhagim [Hebrew], s.v. “Ta’anit.” 15.Otzar Dinim u-Minhagim [Hebrew], s.v. “Siyyum.”

Massekhet HaHammah @ÍdviiieÍ@ [email protected] the text that was just completed to the beginning of the next text, or else to the beginning of the text that was just completed.16

After the teaching, those who participated in the learning recite the “Hadran,” a compilation of prayers.17 The Hadran is composed of six sections:

(1) A declaration of dedication to learning, which begins “Hadran alakh” (“We will return to you”), and which is recited three times in a row; (2) A prayer that Torah study should be a significant activity in our lives, followed by the names of the ten sons of Rav Papa, a fourth-century Babylonian Rabbi; (3) A prayer for God to “secure the words of Your Torah in our mouths;” (4) A prayer of thanksgiving to God that we are among those who invest their time in holy pursuits, as opposed to mundane activities; (5) A prayer for continued support from God and the spirits of the sages from all eras of Jewish history to enable us to continue learning, and never to allow us to forget the words of Torah;18 (6) A special Kaddish recited only when making a siyyum.

The Hadran developed over time, and much of its origin is unknown.19 Nevertheless, because the custom of reciting the Hadran is mentioned in medieval commentaries and legal codes, we have some evidence of its development. Rabbi Abraham ben Isaac of Narbonne (Provençe, c. 1085-1158) reports the custom of reciting the first section, “Hadran Alakh,” three times (Sefer Ha-Eshkol [Albeck ed.], 60b). Medieval and modern rabbis disagree on how to explain this phrase: some support the reading of xcd as the Aramaic verb “return,” while others propose the Hebrew xecid, meaning “glorify.” However, the earliest explanations of the practice, such as the responsa of Rav Hai Gaon (cited in Sefer Ha-Eshkol [Albeck ed.], 60b), clearly support the first interpretation.

The second section begins with a prayer that we “be engaged in the craft of Your Torah in this world, and that it remain with us in the world to come.” Lerner suggests that the original text of this prayer read, “May it be Your will... that Your Torah be with us in

16.Otzar Dinim u-Minhagim [Hebrew], s.v. “Siyyum.” 17.The text of the Hadran appears at the end of Massekhet HaHammah, pp.52-54. 18.The text of the Hadran included at the end of this Massekhet includes one new prayer — “Just as I have merited to bless the sun in this cycle, so too may I merit, with the help of Heaven, to bless it in another twenty-eight years” — within this section. 19.Lerner (2007) offers the most comprehensive and detailed analysis of this development, including comparative versions from medieval sources and Talmudic manuscripts. This introduction is based largely on his presentation.

Massekhet HaHammah @ÍdixeÍ@ [email protected] this world and in the world to come,” and was emended to conform to the prayer of the second-century Rabbi Hiyya (Babylonian Talmud, Berakhot 16b).

The precise reason for reciting the ten sages’ names is shrouded in mystery, but this section appears to be the oldest part of the Hadran text. It is discussed in the responsa of the Babylonian sage Rav Hai Gaon (939-1038), who dismissed the notion that all ten of these sages are sons of the Rav Papa who appears prominently in the Babylonian Talmud; citing Babylonian Talmud Ketubot, Rav Hai Gaon specifies that Abba Mar bar Papa is the famous Rav Papa's son, and suggests theories as to how the others came to take on the surname “bar Papa” (“Son of Papa”). Nevertheless, Rav Hai Gaon approves the recitation of these names as a type of incantation against forgetting one’s learning (Sefer Ha-Eshkol [Albeck ed.], 60b).

Alternatively, Rabbi Moshe Isserles offers a beautiful homily on the names. He first notes Rav Papa’s great wealth, and explains that when any of his ten sons would finish a course of study, he would make an elaborate feast in celebration of his sons’ scholarship. Rabbi Isserles then offers two interpretations of the names, first connecting each name in order with one of the Ten Commandments, and then with each of the ten statements through which the world was created (see Mishnah Avot 5.1; Rabbi Isserles’ homily cited by Rabbi Shlomo Luria [Belarus, c. 1510-1574], Yam Shel Shlomo, end of Bava Kamma).

The third and fourth sections are based on passages from the Babylonian Talmud. The text of the third section is based on a statement ascribed to the third-century Rabbi Yohanan (Babylonian Talmud, Berakhot 11b), and is recited during the blessings for Torah study at the beginning of the Shaharit (morning) prayer service. The fourth section is attributed to the first-century Rabbi Nehunia ben Hakanah (Babylonian Talmud, Berakhot 28b). Although both of these passages appear in the Babylonian Talmud and thus were certainly composed earlier than the first two passages, their use in this context is not attested until later in the medieval period. The fifth passage was composed later than the first four.

The siyyum concludes with a unique version of Kaddish that is recited only at a siyyum feast.20 The opening passage, from which this Kaddish takes its name, is recited only at a siyyum and at graveside during a burial. The graveside Kaddish l’eethad’ta, however, lacks the passage beginning Al Yisrael v’al rabanan; that section is taken from the Kaddish d’Rabbanan that is recited after regular study and at certain points in the morning prayer service. Consequently, the text of this Kaddish is unique in the liturgy.

20.Otzar Dinim u-Minhagim [Hebrew], s.v. “Siyyum;” Lerner (2007).

Massekhet HaHammah @ÍdxeÍ@ [email protected] dngd zkqn oey`x wxt dng d`exd One Who Sees the Sun Chapter One Massekhet HaHammah

,oxcqk zelfne ,mzeliqna miakeke ,dzxeaba dpal ,dztewza dng dèxd :opax epz ]ÿ. ".ziy`xa dyer jexa" xne` i`zaya oqip ztewz dltpe xefgn xcde ,oipy dpenye mixyr lk :iia` xn` - ?ied zniè X^"oÿemÿwbhu^ÿfi^^Z .rax` idbp zlzc `zxeà mixyre dpeny ly xefgn seqly èd reci xac :yexit - 'eke dztewza dng dèxd ^ .iriax lila mlerl ède ,dziixa zligza my did xy` mewnl zxfeg oqip ztewz dpy X^"oÿ_kÿwbhu^ÿp"fuÿ)ambfÿbmfûÿf`fkiwZ ".ziy`xa dyer" jxan ,dngd dèxyke xwaa xgnl

1 A Our Rabbis taught: One who sees the sun in its season, the moon in its power, the stars in their paths, and the planets in their order, says: “Blessed is the Maker of Bereshit.”

And when is [“the sun in its season”]? Abaye says: Every twenty-eight years, when the cycle resets and the vernal [Spring] equinox falls in Saturn on Tuesday evening, the eve of Wednesday. [Babylonian Talmud, Berakhot 59b]

B “One who sees the sun in its season” etc. — Explanation: It is a known fact that at the end of a period of twenty-eight years the vernal equinox returns to the place where it was at the beginning of its creation, and that is always on the eve of Wednesday. The following morning, when one sees the sun, one blesses “Maker of Bereshit.” [Students of Rabbenu Yonah, Rif Berakhot 43b] ,mzra zelfn ,odizexnyna miakek ,dzxdha dpal ,dztewza dng dèxd :opax epz ]ÿ/ X^"oÿ_kÿwbhu^ÿp"fuZ ".ziy`xa dyer jexa" xne` mewnl mixfeg izni` miakekd inkgl rcep - mzra zelfne :azk l"f odkd ozpedi epiax ^ X^"oÿ_kÿwbhu^ÿp"fuÿ)ambfÿbmfûÿf`fkiwZ .mlerd zìxa zrya my eidy dpal dèxyk ok mb jxan oke ;ziy`xa dyer jexa :xne` ... dztewza dng dèxd _ X^ÿ)ehuÿjffdÿdub]ÿ)gbuoÿldibvZ .mzra zelfne ,mzexnyna miakeke ,dzxdha Xeÿt"nÿehuÿ)aubu^ÿamvkZ .dfa mlerd oibdep oi` meidke - 'eke jxan oke `

2 A Our Rabbis taught: One who sees the sun in its season, the moon in its purity, the stars on their watches, the planets in their times, says: “Blessed is the Maker of Bereshit.” [Rif, Berakhot 43b]

B Rabbenu Yehonatan HaKohen (of blessed memory) wrote: “The planets in their times” — It is known to the scholars of the stars when they return to the places where they were at the moment of the creation of the world. [Students of Rabbenu Yonah, Rif Berakhot 43b]

Massekhet HaHammah @Íd1eÍ@ [email protected] dngd zkqn oey`x wxt dng d`exd One Who Sees the Sun Chapter One Massekhet HaHammah

C One who sees the sun in its season ... says: “Blessed is the Maker of Bereshit;” And one should similarly bless upon seeing the moon in its purity, and the stars on their watches, and the planets in their times. [Shulhan Arukh, Orah Hayyim 229.2]

D “And one should similarly bless” — But today the community does not practice this. [Mishneh Berurah, 229.9] fè dpy g"kl g"kn èdy ,lecb xefgn zlgza oqip ztewz meia dngd z` dèxd ]ÿ0 dzidy zexe`nd ziilz zra ziy`xa ini zyya dzidy enk ,ziriax lil zlgza dtewzd iriax meia lecb xefgnd ly dpey`x dpya dngd z` dèxyk okle ,iriax lil zlgza X_ÿ)ehuÿjffdÿdub]ÿ)ldibvaÿgbuoZ".ziy`xa dyrn dyer 'eke jexa" :zeklne mya jxan xweaa Xdÿt"nÿehuÿ)aubu^ÿamvkZ .mr aexa dze` jxal aehe ^ lr zery 'b cr ìd dkxade .daehl epilr dàd f"pxz zpya ,myd dvxi m` ,didze _ zevg cr mè .xzei `le meid zevg cr jxal elkei mippra dqekn riwxd m` mpn` ,meid X_ÿ)ehuÿjffdÿdub]ÿ)ldibvaÿgbuoZ .cer ekxai `l mippra dqekn oian dnyex zi`xp j` miara dqekn dzid m`c azk e"p oniq xteq mzg zaeyzae ` Xdÿt"nÿehuÿ)aubu^ÿamvkZ .jxal d`xp `l llk d`xzp `lyk la` .oikxan ,miard

3 A One who sees the sun on the day of the vernal equinox at the beginning of the long cycle – which is every 28 years when the equinox is at the beginning of the eve of Wednesday, like it was during the six days of creation at the moment when the lights were hung, which was at the beginning of the eve of Wednesday – when one sees the sun in the first year of the long cycle on Wednesday morning one should bless, with the Name and Majesty: “Blessed [are You, Adonai our God, Ruler of the Universe,] Maker of the Works of Bereshit.” [Arukh HaShulhan, Orah Hayyim 229.3]

B It is best to say the blessing with a large group. [Mishneh Berurah, 229.8]

C It will occur, if God wills it, in the year 5657 [April 7, 1897], may it come to us in peace. And the blessing may be recited until the third hour of the day; but if the sky is covered with clouds one may bless until midday, and no further. And if it is covered with clouds until midday one may no longer bless. [Arukh HaShulhan, Orah Hayyim 229.3]

D And in the Responsa of the Hatam Sofer (Rabbi Moshe Sofer, Slovakia, 1762-1839) §56 he wrote that if it was covered with clouds, but its outline was visible among the clouds, we recite the blessing. But when it is not visible at all, it is not appropriate to recite the blessing. [Mishneh Berurah, 229.8]

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Commentary 1.1 “On Wednesday morning, April 7, 1897, a few hundred Jews gathered for a prayer service in Tompkins Park in New York. The leader of the service was arrested and brought before a magistrate, who promptly dismissed the case. The following week’s issue of the Jewish Messenger remarked sarcastically that ‘the guardians of the law probably saw an anarchistic defiance that had to be suppressed, and the germs of a terrible revolution were thus annihilated.’ It is not surprising that the police did not recognize the nature of the gathering. The last time that such a service had been held was on April 7, 1869, and there would be none like it again until 1925” (Lasker and Lasker, 1981). The Talmud describes Birkat HaHammah as occurring when the sun returns to the exact position in the sky where it was originally created. Since a Rabbinic tradition also states that creation began on Rosh Hodesh Nisan and the sun was created on the Fourth Day, we should expect Birkat HaHammah on a day when the vernal (Spring) equinox coincides with the eve of the fourth of Nisan. In 2009, however, neither condition is true – the vernal equinox, March 20, will be the 24th of Adar on the Jewish calendar, while the fourth of Nisan falls out on March 29! The Rabbis of the Babylonian Talmud relied upon contemporary astronomy for their calculations. Based on accepted Babylonian science, the Rabbis believed that a solar year was precisely 365.25 days long, and that a 19-year cycle of Jewish years – regular and leap years together – contained exactly 235 lunar months. Based on these calculations, the Rabbis were able to link the two cycles – 28 years for Birkat HaHammah and 19 years for the lunar calendar – in such a way that the vernal equinox would fall out on the eve of Wednesday, the fourth of Nisan, once every twenty-eight years.

The Babylonian calculations were astonishingly accurate: they overstated the length of a solar year by only 11 minutes, 14 seconds, and overstated the length of a lunar year by only 6 minutes, 39 seconds. Nevertheless, over the following two millennia, the slight overestimation of the solar year as well as Pope Gregory XIII’s replacing the Julian calendar with the Gregorian calendar in October, 1582 caused the date of Birkat HaHammah to shift later than the vernal equinox by about 18 days, placing it between the seventh and eighth of April. At the same time, the fourth of Nisan also shifted later than the vernal equinox, by approximately 11 days (Lerman [2005]; Lasker and Lasker [1981], 21-22; Bleich [1980], 46-49. Both Bleich and Lasker and Lasker offer a more detailed account of Rabbinic astronomy and the development of the 28-year cycle).

1.2 While we may think of astronomy as a scientific discipline, for ancient rabbis it played a central role in religious life: in a time before clocks, the rabbis needed a way to discern the passing of months and properly establish the holiday calendar. Astronomy remained a central topic of study throughout the medieval period, but in modern times it has dropped out of mainstream Jewish discourse. Thus “today the community does not practice” the blessing over the moon, stars, and planets. Nevertheless, we have retained Birkat HaHammah, and it offers us an opportunity to reflect on the beauty and order of the universe that God created.

Jewish communities traditionally marked the monthly renewal of the moon with a ceremony called Kiddush Levanah (“Sanctification of the Moon”), and the observance of this monthly ritual has increased in recent years. Recited after Havdallah on the first, or sometimes second, Saturday night following Rosh Hodesh (the beginning of the Jewish month, which coincides with the New Moon), and usually said with a minyan, Kiddush Levanah celebrates the renewal of the moon as the symbol for the inevitable renewal

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and redemption of the Jewish People. Kiddush Levanah can only be recited when the moon is visible and not obscured by clouds, just like Birkat HaHammah (See below in the text, §1.3).

While the ceremony for Kiddush Levanah is built around a blessing said over the moon, that blessing acknowledges God as “Renewer of Months;” the blessing over the moon that is at issue in this passage refers to God as “Maker of Bereshit,” and was intended to be recited upon the resetting of the moon’s orbital cycle – just like Birkat HaHammah. This blessing over the moon, which bears no religious or astronomical connection to Kiddush Levanah, fell out of Jewish practice as Jewish astronomy faded from prominence after the Middle Ages.

1.3 In these passages we see rabbis of the 19th and 20th centuries wrestling with two competing values. On one hand, Jewish law requires that a person reciting Birkat HaHammah be able to see the sun. On the other hand, cloudy days happen and the opportunity for Birkat HaHammah comes only once every twenty-eight years. What might initially appear to be academic minutia – “What if the sun is covered by clouds, but only thin and translucent clouds?” – in fact reflects very real human concerns: “How can I maximize the opportunity to participate in such a rare opportunity?”

The search for renewable and sustainable energy sources presents us with a myriad of options. While some promise truly limitless, renewable energy, most – like hybrid cars and cleaner coal technologies – fall short of the perfect solution to our energy needs. In considering the competing values at stake in Birkat HaHammah, these rabbis offer us a model for working with the limitations of life, even as we strive to follow an ideal path.

The phrase “Name and Majesty” refers to the technical style of blessings. In the familiar format, “Blessed are You, Adonai our God, Master of the Universe,” “Adonai our God” constitutes the “Name” and “Master of the Universe” the “Majesty.” Blessing “with the Name and Majesty” indicates that the blessing is recited in fulfillment of religious obligation; in cases where the obligation is doubtful, rabbinic authorities typically advise recitation “without the Name and Majesty.”

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ÆzŸzŸ`§l E³i¨d§e d¨l§i®¨N©d oi´¥aE mF†I©d oi¬¥A liC§ ¾¦ a©d§l m¦i½n¨©X©d ri© w§ ´¦x¦AÆzŸxŸ`§ n i³¦d§i m idŸlÎ¡ À¦ ` x¤n`ŸÍ©e ]ÿ. U©r´©I©e :o«¥kÎi¦d§i«©e u¤x®¨`¨dÎl©r xi†¦`¨d§l m¦i½n¨©X©d ri© w§ ´¦x¦A ÆzŸxF`n¦ § l E³i¨d§e :mi«¦p¨W§e mi†¦nï§lE mic£rF´ ½¦ n§lE ÆoŸh¨T©d xF`¨ ³ O©dÎz¤`§e mF½I©d z¤l´¤W§n¤n§lÆlŸc¨B©d xF³`Ö©dÎz¤` mi®¦lŸc§B©dzŸ† xŸ`§O©di¬¥p§ WÎz¤` midŸlÎ¡ ½¦ ` ÆlŸW§n¦l§e:u¤ x`¨ «¨ dÎl©r xi†¦`¨d§l m¦i®¨n¨X©d ri© w§ ´¦x¦A mi†¦dŸlÎ¡` m²¨zŸ` o¬¥Y¦I©e :mia¨ «¦ kF«M©d z†¥`§e d¨l§i½©N©d z¤l´¤W§n¤n§l mF¬i x¤wŸ†aÎid§ ¦ i«©ea¤ x¬¤rÎi¦d§i«©e:aF« hÎi¦M mi†¦dŸlÎ¡` `§x¬©I©e K¤W®g©d oi´¥aE xF`¨ †d oi¬¥A liC§ ½¦ a©d§l«E d¨l§i½©N©aE mFÍ©A Xef*`fÿ)]ÿwfv]u^Z :iri¦ «¦ a§x .micrenl gxi dyr %efÿ)`tÿjfiaw& :gzt opgei 'x - %`fÿ)]ÿwfv]u^& zexe`n idi midl` xnìe ^ ,micrenl ?dpal z`xap dnl ok m` .cala dng lblb `l` xi`dl `xap `l :opgei iax xn` X]ÿ)bÿavuqÿaûÿwfv]u^Z .mipye miycg iy`x dpeayga ycgl ick eide %beÿ)]ÿwfv]u^& xn`py ,xi`dl e`xap mdipy :xn` oeniq iax mya dikxa iax _ el` zeze`l eide %`fÿ)]ÿwfv]u^& - minyd riwxa midl` mze` ozieÿ%cfÿ)]ÿwfv]u^& ,zexe`nl .mipy yecw df ,mipyle ,miycg iy`x el` ,minile ,milbx yly el` ,micrenle ,zezay X]ÿ)bÿavuqÿaûÿwfv]u^Z

1 A 14 And God said: “Let there be lights in the vault of the heaven to divide the day from the night; and let them be for signs, and for seasons, and for days and years; 15 and let them be for lights in the vault of the heaven to give light upon the earth.” And it was so. 16 And God made the two great lights: the greater light to rule the day, and the lesser light to rule the night; and the stars. 17 And God set them in the vault of the heaven to give light upon the earth, 18 and to rule over the day and over the night, and to divide the light from the darkness; and God saw that it was good. 19 And there was evening and there was morning, a fourth day. [Genesis 1.14-19]

B And God said: Let there be lights (Genesis 1.14) — Rabbi Yohanan opened: God appointed the moon for seasons (Psalm 104.19). Rabbi Yohanan said: The sun alone was created to give light. If that is the case, why was the moon created? For seasons, in order to renew months and years by its count. [Genesis Rabbah 6.1]

C Rabbi Berakhyah, quoting Rabbi Simon, said: Both of them were created to give light, as it says, Let them be for lights (Genesis 1.15), And God set them in the vault of the heaven (Genesis 1.17) – Let them be for signs (Genesis 1.14), these are the Sabbaths; and for seasons (ibid.), these are the three Festivals; and for days (ibid.), these are the New Months; and years (ibid.), this is the sanctification of the years. [Genesis Rabbah 6.1] ,mlerl dpzn epzp mixac 'b :opgei iax xn` ,minyd riwxa midl` mze` ozie %cfÿ)]ÿwfv]u^& / .minybde ,zexe`nde ,dxezd :od el`e .[züõcñrúôd zrgõ• l igpòñW ...] 'ebe dyn l` ozie %dfÿ)]iÿwbkv& xn`py ?oipn dxezd

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.minyd riwxa midl` mz` ozie %cfÿ)]ÿwfv]u^& xn`py ?oipn zexe`nd Xaÿ)bÿavuqÿa^uÿwfv]u^Z .mzra mkinyb izzpe %`ÿ)bhÿ]utfb& xn`py ?oipn minyb

2 And God gave them in the vault of the heaven (Genesis 1.17), Rabbi Yohanan said: Three things were given as a gift to the world, and they are: The Torah, the Lights, and the Rains.

From where do we learn about the Torah? As it says, And God gave to Moses etc. [... the two tablets of the testimony] (Exodus 31.18).

From where do we learn about the Lights? As it says, And God gave them in the vault of the heaven (Genesis 1.17).

From where do we learn about the Rains? As it says, Then I will give your rains in their season (Leviticus 26.4). [Genesis Rabbah 6.5] cg` - oitexhet` ipy el eidy jlnl lyn :`g` 'x xn` %ceÿ)]ÿwfv]u^& miúóaôkFúMöd zg`òñ e 0 ,xira hley zeidl df envr hrine lièd :jlnd xn` .dpicna hley cgè ,xira hley ilea `dz qpkp `diy dryae ,enr d`vei `qlke` lk `dz `vei èdy drya eilr ip` xfeb zeidl dnvr dhrin efd dpalde lièd :èd jexa yecwd xn` jk .enr dqpkp qenice ìdy drya ,dnr oi`vei miakekd ediy z`vei ìdy drya ,dilr ip` xfeb ,dlila zhley X`ÿ)bÿavuqÿaûÿwfv]u^Z .dnr miqpkp miakekd edi zqpkp

3 And the stars. Rabbi Aha told a parable of a King who had two administrators — one who controlled the city, and one who controlled the rest of the land. The King said: Since this one diminished himself to be in charge of the city, I decree for him that from the time he goes out [in the morning], the troops will go out with him, and at the time when he returns [in the evening] the Senate and the people will come back with him. Thus said the Holy Blessed One: Since this Moon has diminished herself to be in charge of the night, I decree for her that from the time she goes out the stars will go out with her, and at the time when she comes back the stars will return with her. [Genesis Rabbah 6.4] :c«¦e¨c§l xF¬n§f¦n gÀ©S©¥p§n«Œ©l ` :©riw¨ «¦ x¨d ci¬¦B©n e ic¨Œ À¨ i d¬¥U £rnE «»© lÎ®¥`ÎcF«a§M mi¬¦x§R©qn «§ m¦iÀn¨©X©d :z©rCÎd¤ «¨ E©g§i d¨l§iÀ©l§ŒN d¨l§i¬©l§e x¤nŸ®` ri´¦© A©i mFi§l † mFí :m«¨lFw r¬¨n§W¦p iÀl§Œ¦ A mi®¦xä§C oi´¥`§e x¤nŸ†` oi´¥` :m«¤dÄ l¤dŸ¬`mµ U¨ W¤nÀX©Œ¤l m®¤di¥N¦n l«¥a¥†z d´¥v§w¦a E mE© À¨w `³¨v»ïu¤ x`¨ ¸¨ dÎl¨k§A

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:g©xŸ«` uE¬x¨l xFÀA¦b§ŒM Ui¬¦U»ï F®z¨Rªg¥n `´¥vŸi o¨z¨g§†M ÈÀd§e Xc*]ÿ)efÿjfiawZ :F«zÖ©gn «¥ xÀY§¨q¦Œp oi¬¥`§e m®¨zFv§wÎl©r F¬z¨tEw§zE FÀ`¨vF«n m¦in¨ ¸© X©d d³¥v§w¦n

4 1 For the Leader. A Psalm of David. 2 The heavens declare the glory of God, and the vault shows God’s handiwork; 3 Day to day utters speech, and night to night reveals knowledge; 4 There is no speech, there are no words, neither is their voice heard. 5 Their line has gone through all the earth, and their words to the end of the world. In them has God set a tent for the sun, 6 Which is like a bridegroom coming out of his chamber, and rejoices as a strong man to run his course. 7 Its entrance is at the end of the heaven, and its circuit goes to the ends of it; and there nothing hides from the heat of it. [Psalm 19.1-7]

Commentary

2.1 God initially creates the lights to divide night from day, mark the passage of time, and “give light upon the earth.” Throughout human civilization, technology has shifted our reliance on the sun for these things. Controlled fire, in the form of torches and candles, allowed us to see after dark; more recent advances in electrical lighting even allow us to grow food without sunlight. At the same time, we are beginning to look to the light that the sun “gives” to the earth as a source of clean, limitless energy.

2.2 Rabbi Yohanan plays with the use of the Hebrew verb ozp, which usually means “give” but can also mean “set” or “place,” to identify the “gifts” that God gave to the world.

2.3 Why does God reward the Moon with an entourage of stars? The stars are no mere consolation prize for agreeing to take charge of the nighttime; they are a demonstration of honor. God holds up the Moon as an example of moral behavior. Rather than fighting to claim the most prestigious position, she accepts an apparently lesser role in order to serve the communal good: that there should be a light by day and another light by night. Only after the Moon has committed to the smaller role does God equalize her status by granting her the stars to accompany her through the sky. Our true dignity is measured not by our outward prestige, but through our service to the community. (For another perspective on this text, see Hafiz, “The Sun Never Says,” rendered by Daniel Ladinsky in his book The Gift [New York: Penguin Compass, 1999])

2.4 Although Rabbinic sources do not offer a systematic outline of their astronomical theories, their approach bears a number of similarities to the system developed by the Greek astronomer Ptolemy (83-168 CE). Like Ptolemy, the Rabbis imagined the earth at the center surrounded by concentric hemispheres. The innermost sphere is perforated by three hundred sixty five “windows” of varying sizes (see below in the text, §5.2A), which is probably an explanation for the seasonal variation in daylight.

The two systems differ in the details, however. The Rabbis imagined God’s placing all of the celestial bodies in the second sphere (see below in the text, §§5.2B, 5.7A), whereas Ptolemy envisioned each planet in its own sphere.

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As a result, where Ptolemy described planets set into a fixed position on a moving sphere, the Rabbis appear to believe that the heavenly bodies moved along a fixed sphere — even as they confess uncertainty about the mechanics of that movement (see below in the text, §§5.2C, 5.3B, 5.5B; for a more detailed analysis of Rabbinic astronomy, see Lasker and Lasker, 1981).

The Psalmist sees God’s hand in the construction of the Heavenly spheres. The sun’s limitless power courses throughout the universe, energizing the heavenly systems and illuminating our world. How appropriate that our generation now returns our attention to the sun as a source of unbounded energy and sustenance.

A medieval diagram of the Ptolemaic Spheres

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:L«¤gi¦W§n i´¥p§R hÀA©¥de §Œ mi®¦dŸlÎ¡` d´¥`§x Ep¥P¦b¨†n . :r©WxÎi¥l¢ «¤ d¨`§A xEÀC¦Œn i®©dŸlÎ¡` zi´¥a§A s¥tFY§qd ¦† i¦Y§xg¨ À© A s¤l¬¨`Ån¥ Lix¥ À¤v£g«©A mF¬iÎaF«h i³¦M :min¨ «¦ z§A mi¬¦k§lŸ«d©l aFÀŒh r©p§n¦iÎ`«Ÿl '®d o´¥Y¦i cFa¨k§†e o´¥g mi¬¦dÅŸlÎ¡` 'd »o¥b¨nE W¤nW ¸¤ i³¦M X_f*fÿ)`qÿjfiawZ :K«¨A g¬¥©hŸ»A mc¨Œ À¨` i¬¥x§W©` zF®`¨a§v 'd

1 10 Behold, O God our shield, and look upon the face of Your anointed. 11 For a day in Your courts is better than a thousand; I had rather stand at the threshold of the house of my God, than to dwell in the tents of wickedness. 12 For the LORD God is a sun and a shield; the LORD gives grace and glory; no good thing will God withhold from them that walk uprightly. 13 O LORD of hosts, happy is the person that trusts in You. [Psalm 84.10-13] xak `ld zexe`nd oiprl m` :`tli` 'x xn` ,%dfÿ)]ÿwfv]u^& 'ebe dlilae meia leynle / ?dlilae meia leynle xnel cenlz dne ,meid zlynnl lecbd xe`nd z` %ceÿ)]ÿwfv]u^& xn`p `cd ,dlila xi`dl `xapy dnae meia xi`dl `xapy dna oihley ody ,miwicvd el` `l` xtq lr daezk ìd `ld eiaie` ieb mewi cr cnr gxie ynyd mcie %_fÿ)fÿovbaf& aizkc èd u^`k^& aizkc ?xyid xtq dil ixw i`nè .awrie wgvi mdxa` xtq ?xyid xtq i`n .xyid Xeÿ)bÿavuqÿaûÿwfv]u^Z .mixyi zen iytp zenz %fÿ)_h

2 To rule over the day and over the night (Genesis 1.18), Rabbi Ilfa said: If this about the Lights, it already said, The greater light to rule the day (Genesis 1.16), so what does the verse add with To rule over the day and over the night? Rather, these are the Righteous, for they rule over that which was created to light the day and over that which was created to light the night, as it is written, And the sun stood still, and the moon stayed, until the nation had avenged themselves of their enemies. Is not this written in the book of the Righteous? (Joshua 10.13). What is the book of the Righteous? The book of Abraham, Isaac, and Jacob. And why did they call it the book of the Righteous? As it is written, Let me die the death of the righteous (Numbers 23.10). [Genesis Rabbah 6.9] 'ebe zexpd z` jzelrda eil` zxnè oxd` l` xac ,xn`l dyn l` 'ii xacieÿ%^*]ÿ)dÿu^`k^& 0 `ycewc l`xyic oediwleg d`kf :'ebe eztegn `vei ozgk ède %bÿ)efÿjfiaw& gzt dcedi iax - %wfufÿ]"n& yp xa cig` diac iigc `pli` heywc `ziixe` oedl adie oeda irxz` èd jixa oiig dil zi` da cigè `ziixeà lczy`c o`n lkc .iz`c `nlrl oiige `nlr i`dl oiig oiba oiign yxtzn el`k `ziixe`n yxtzè `ziixe`c iln wiayc o`n lke ,%lffd^ÿ`fd]ÿ]"n& ze`tx %dÿ)_ÿfivk& aizke ,'ebe md miig ik %^hÿ)`ÿfivk& aizkc èd `cd ,oiig ieln lke oiig ìdc .'ebe jxyl idz ix`y ,dilic `xedp .`lkl xidpc `yny i`de `zzl `lirn cig` iigc `pli` ifg `z ,mexcl cge oetvl cg :dia ocig` oixhq 'a xyin gxà ,`pli`c `teba hytzè `yixn

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%]qb_ÿ]"n& `teb èddn xnz`c dnk xidp `ynyc `zryaÿ%lbmf]b& .`l`ny cge `pini cg lilkzè `l`ny xidp ditwezne ,ditweza xidpè `pinic `rexcl siwz` `pli`c .dixedpa dxhr %]fÿ)_ÿjfufvaÿufv& edi` `c ?eztg edi` o`n - eztgn `vei ozgk èdeÿ%bÿ)efÿjfiaw& `xwa xn` z`c dnk `xedp lkc `yix edi` `c ,eztgn `vei .ezpzg meia en` el dxhry .minyd dvwn ixw`c `lkc `zexiy `c ,e`ven minyd dvwnÿ%cÿ)efÿjfiaw& dixza`c .dl lawne ierexc yixte ieytpc `znigx dizlkl `rxr`l witp ck ynn ozgk witp oicke axrnc oeik .axrn iabl hytzè `yny `lf` ,eztgn `vei ozgk ède `peeb i`dk xnz`c dnk dixzà dil biefe axrnl aixwe `zincwa dilawl xrz` oetv xhq aixwz` epinie %jv& aizkc `pini edi`c mexc xhq xzale .iy`xl zgz el`ny %bÿ)^ÿjfufvaÿufv& aizkc )dÿu^`k^& ifg `z .denweè `xdiq `xdp`l gx` uexl xeabk yiyiÿ%bÿ)efÿjfiaw& oick .ipwagz uabcZ .%l]hÿund& `yny on `cgk oixidp edlkc oi`lr oipivea oil` zexpd z` jzelrdaÿ%^ X^"oÿdktÿp`ÿ_"dÿ)gwbioa^

3 And the LORD spoke to Moses, saying: “Speak to Aaron, and say to him: When you light the lamps” etc. (Numbers 8.1-2) – Rabbi Yehudah opened with [The sun] is like a bridegroom coming out of his canopy etc. (Psalm 19.6): Happy is the portion of Israel, for the Holy Blessed One delights in them and gives them the Torah, which ornaments the Tree of Life, through which people unite with the life of this world and the life of the world to come. For any person who strives with the Torah and unites with it possesses life, but any person who abandons the words of Torah and separates from Torah, it is as if he has separated from life since [the Torah] is Life and all its words are Life, as it is written, For they are life etc. (Proverbs 4.22), and it is written, It shall be health for your navel etc. (Proverbs 3.8). Go see how the Tree of Life unites from above to below, and that is the Sun that enlightens all. Its light, which points from the head and spreads through the body of the Tree, two sides are directly united in it: one to the North and one to the South, one Right and one Left. At the moment when the Sun enlightens – as we have said – the Right limb of the Tree grows strong and shines in its strength, and from its strength the Left shines and is crowned with its light.

He is like a bridegroom coming out of his canopy (Psalm 19.6) – What is his canopy? It is the crown with which his mother crowned him on the day of his marriage (Song of Songs 3.11). Coming out of his canopy, that is the beginning of all light, as it is said in the following verse, His exit is from the end of the heaven (Psalm 19.7), that servant of the Bride who is called from the end of the heaven.

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And just as he comes out exactly like a bridegroom, so too he comes out at the beckoning of the bride, the love of his soul, and he spreads his limbs to receive her. In this manner He is like a bridegroom coming out of his canopy, the Sun goes and spreads toward West. As West draws close, the side of North awakens to receive it with anticipation, and draws close to West and couples with it in its place, as we have said as it is written, Let his left hand be under my head (Song of Songs 2.6), and afterward the side of South, which is Right, as it is written, and his right hand embrace me (ibid.). Thus he rejoices like a strong man to run a race (Psalm 19.6), to light the moon and support it. Go see, When you light the lamps (Numbers 8.2), these are the exalted lamps, that all shine as one from the Sun. [Zohar Beha’alotkha, 3:148b] X]iÿ)aÿjfeqbvZ F®z¨xªa§b¦A W¤n†¤X©d z`¬¥v§M ei½a£¨d«Ÿ´`§e 'd ÆLi¸¤a§iF«`Îl¨k E³c§a`Ÿ«i o¥ÂM ]ÿ1 wicv `xapy cr mlerd on xhtp wicv oi` :opgei iax xn` à` xa ìig iax xn` ^ dgxf ilr ly eyny dzak `ly cr ,ynyd àe ynyd gxfe %aÿ)]ÿwiat& xn`py ,ezenk X^"oÿdiÿ]kbfÿfi^^Z .%`*^ÿ$]ÿi]bkvÿ$fo& iznxd lèny ly eyny

4 A So perish all Your enemies, O LORD; but they that love God are like the sun when he goes forth in his might. [Judges 5.31]

B Rabbi Hiyya bar Abba quoted Rabbi Yohanan: No tzaddik departs from the world until an equal tzaddik is created, as it says, The sun rises, and the sun sets (Ecclesiastes 1.5); before Eli’s sun set, the sun of Samuel the Ramatite had risen (See 1 Samuel 2-4). [Babylonian Talmud, Yoma 38b] 'd i´¥`§x¦i§lÆei¨p¨ t§loF³ x¨M¦f x¤t´¥q a¥z¨M¦Ie ©Â r½n§¨W¦I©e 'd a³¥W§w©I©e Ed®¥r¥xÎl¤` Wi´¦` 'd i¬¥`§x¦iE² x§A§c¦p f¯¨` ]ÿ2 lŸń§g©iÆx¤ W£`«©M m½di¥l£r¤ i´¦Y§l©ng§ «¨ e d®¨Nªb§q d´¤UŸr i†¦p£` x¬¤W£` mF¾I©l zF½`ä§v 'd Æxn¨ ©` iÀl¦ Ei´¨d§e :F«n§W i†¥a§WŸ«g§lE :Fc¨ «a£r `¬Ÿl x†¤W£`«©l midŸlÎ¡ ½¦ ` c´¥aŸr oi¥µA r®¨W¨x§l wi†¦C©v oi¬¥A mzi¦¤ ½ `§xEÆm¤ Y§a©W§e :F«zŸ` c¥aŸrd «¨ F†p§AÎl©r W i` ½¦ 'dÆx© n¨` `ÀA©¨d mFÍ©d m¹zŸ`¨ hd¦ ¸© l§e W½w©Æd¨ r§W¦x d³¥UŸrÎl¨k§e m ic¥ ¹¦ fÎl¨k E¸i¨d§e xE®P©Y©M x†¥rŸA `½A¨ ÆmFId © d³¥P¦d i´¦M di®¤¨ t¨p§k¦A `†¥R§x©nE d½w¨¨c§v W¤n´¤WÆi¦ n§W i³¥`§x¦i m¹k¤ ¨l dg§ ¸¨ x«¨f§e :s«¨p¨r§eW¤ xŸ¬W m†¤d¨l aŸ¬f£r«©iÎ`Ÿl x²¤W£` zF½`ä§v x´¤W£`ÆmFI© A m®¤ki¥l§b©x zF´R©M z©g†©Y x¤t½`¥ Eí§d«¦iÎiM «¦ m ir¨ ½¦ W§x m´¤zFQ©r§e :w«¥A§x©n ¬¥l§i b¤r§M m†¤Y§W¦tE m¬¤z`¨vi«¦e :zF«`ä§v 'd x†©n¨` d½UŸr¤ i´¦p£` Æi¦kŸp` «¨ d³¥P¦d :mih¨ «¦ R§W¦nE miTª †¦g l½`¨¥x§U¦iÎl¨MÎl©rÆa¥ xŸg§a F³zF` izi¸¦ ¦ E¦vÁx¤ W£` i®¦C§a©r d´¤WŸn z†©xFY E¾x§k¦f a¬¥l§e mi½¦pÄÎl©rÆzFa¨ `Îa«¥l ai³¦W¥d§e :`xFP© «¨ d§elF† c¨B©d 'd mFí `FA µ iÀ¥p§t¦l ì®¦a¨P©d d´Ï¦l¥` z†¥` m½k¨l¤ g´¥lŸW© X`h*ceÿ)_ÿfh]ikZ :m¤x«¥g u¤x†¨`¨dÎz¤` i¬¦zi¥M¦d§e `F¾a¨`Îo¤R m®¨zFa£`Îl©r mi†¦pÄ dn .miryxd z` hdln èdy mei `l` mpdib oi` :oixn` oediiexz ,oerny 'xe i`pi iax ^ .'ebe xepzk xrea à mei dpd %efÿ)_ÿfh]ik& ?mrh

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.[mlyexia el xepze] oeiva el xe` xy` 'd m`p %eÿ)]iÿafovf& xn`py mpdib yi :ixn` opax miryx ly otebn z`vei `idy y` `l` ,mpdib `le ,mei `l :xne` i`rli` xa dcedi 'x .mklk`z y` mkgex yw eclz yyg exdz %]fÿ)_iÿbafovf& aizkc ?mrh dn .mze` zhdlne Xbÿ)bÿavuqÿa^uÿwfv]u^Z

5 A 16 Then they that feared the LORD spoke one with another; and the LORD listened, and heard, and a book of remembrance was written before God, for them that feared the LORD, and that meditated upon God’s name. 17 And they shall be Mine, says the LORD of hosts, in the day that I do make, My own treasure; and I will spare them, as a man spares his own son that serves him. 18 Then shall you again discern between the righteous and the wicked, between him that serves God and him that does not serve God.

19 For, behold, the day comes, it burns like a furnace; and all the proud, and all that work wickedness, shall be straw; and the day that comes shall set them ablaze, says the LORD of hosts, it shall leave them neither root nor branch. 20 But for you that fear My name shall the sun of righteousness arise with healing in its wings; and you shall go forth, and relax as calves of the stall. 21 And you shall tread down the wicked; for they shall be ashes under the soles of your feet in the day that I do make, says the LORD of hosts.

22 Remember the law of Moses My servant, which I commanded him in Horeb for all Israel, statutes and ordinances. 23 Behold, I will send you Elijah the prophet before the coming of the great and terrible day of the LORD. 24 And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers; lest I come and smite the land with utter destruction. [Malakhi 3.16-24]

B Rabbi Yannai and Rabbi Shimon both said: Hell is merely a day which will incinerate the wicked. What is the source? Behold, the day comes, it burns like a furnace ... [and the day that comes shall set them ablaze] (Malakhi 3.19).

The Rabbis said: There is a Hell, as it says, Thus says the LORD, whose fire is in Zion, [and God’s furnace in Jerusalem] (Isaiah 31.9).

Rabbi Yehudah bar Ilai said: It is not a day, nor an actual Hell, but a fire that emerges from the bodies of the wicked and incinerates them. What is the source? As it is written, You conceive chaff, you shall bring forth kindling; your breath is a fire that shall devour you (Isaiah 33.11). [Genesis Rabbah 6.6]

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:dnÎc© «¨ r r¬¥©cŸ»i EpÀY¦Œ¨ `Î`«Ÿl§e ì®¦a¨p cF¬rÎoi«¥` Epi¬¦`xÎ`« Å¨ Ÿl EpiÀzFzŸ«¥ ` 3 :g©v«¤p¨l L§ń¦W a†¥iF` u³¥`»¨p§i x®¨v s´¤x¨g§i mi¦dŸlÎ¡†` i´©z¨nÎc©r :d«¥N©k L§´wi«¥ga¤ xT¦ †¤n L®¤pi¦ni«¦eL§ c¨†i ai´¦W¨z dÖ³ ¨l :u¤x`¨ «¨ da¤ xw§ ´¤A zFÀrEW§Œi l¬¥rŸ»R mc ¤T¦ ®¤n i´¦M§l©n mi¦dŸlÎ`¥†e :m¦iO© «¨ dÎl©r m ipi¦ À¦ P©Œz i¬¥W`¨x Y§¨x†©A¦W m®ï L§´ G¨r§a Y§¨x´©xFt d³Ÿ©` :mi«¦I¦v§l m´©r§l lÀk£¨`«©Œn EP¬¤p§Y¦Y o®¨zï§e¦l i´¥W`¨x Y§¨v©Sx ¦† d´Ÿ©` :ozi¥ «¨ ` zF¬x£d «»©p Y§¨WaFŒ À© d d¬Ÿ©` l©g®¨pë o´ï§r©n Y§¨r©w¨†a d´Ÿ©` Xce*eÿ)òÿjfiawZ :W¤nW¨ «¨ e xF¬`n »¨ zFÀ¨ pi¦k£Œd d¬Ÿ©` d¨l§i®¨l L§´lÎs©` mF†i L§´l

6 9 We do not see our signs; there is no prophet any more; nor is there any among us that knows how long. 10 How long, O God, shall the adversary abuse? Shall the enemy defame Your name for ever? 11 Why do You withdraw Your hand, Your right hand? Draw it out of Your bosom and consume them. 12 Yet God is my King of old, working salvation in the midst of the earth. 13 You broke the sea in pieces by Your strength; You shattered the heads of the sea-monsters in the waters. 14 You crushed the heads of leviathan, You gave him as food to the folk inhabiting the wilderness. 15 You cleaved fountain and brook; You dried up ever-flowing rivers. 16 Yours is the day, Yours also the night; You have established luminary and sun. [Psalm 74.9-16]

Commentary

3.1 The Roman philosopher Plotinus (204-270 CE) taught that the world was created by “emanations” from a perfect and unchangeable “One.” Some streams of Jewish thought – in particular, the Zohar – adapted his philosophy, describing God’s emanation of spiritual matter into the world. Plotinus describes these emanations by analogy to the way in which light and heat make their way from the sun to earth. Centuries earlier, the Psalmist identified other ways in which the sun serves as a metaphor for aspects of the Divine: God is the source of life, of sustenance, and of guidance. No good thing will God withhold from them that walk uprightly.

3.2 Rabbi Ilfa teaches that the Righteous wield power over the heavenly lights. Unlike Joshua, we can not force the sun to stand still in the sky. Nevertheless, solar power technology allows us to harness the sun’s energy and tidal power generation promises to unlock the moon’s tidal energies. For our moment, Rabbi Ilfa’s comment highlights the righteousness inherent in the search for sustainable, clean energy sources.

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3.3 The Zohar calls us out of the intellectual space of the bet midrash, the study hall, and into the natural world that surrounds us. The canopy of the sky overhead, the movement of the sun, the smallest leaves sprouting on a tree – we can not help but wonder at the world in all it’s grand splendor and tiny detail.

“Humanity will not perish for want of information; but only for want of appreciation. The beginning of our happiness lies in the understanding that life without wonder is not worth living. What we lack is not a will to believe but a will to wonder” (Adapted from Rabbi Abraham Joshua Heschel, Man Is Not Alone).

The Zohar imagines all of these natural phenomena engaged in a beautiful dance. The masculine Sun emerges in the East and moves toward union in the West – the home of Shekhinah, the feminine manifestation of God. Along the way, the Sun unites North – Din, Judgment – with its counterpart South – Hesed, Mercy – and thus fulfills its role as Tiferet, Splendor, the perfect balance of Judgment and Mercy. As the Groom, the Sun wraps the Bride, Shekhinah, in his arms, drawing her close with Hesed in the Right arm and Din in the Left. The Sun’s light emerges from this union, and as the Sun unites Right and Left, Hesed and Din, the Sun becomes the Tree of Life: roots in Heaven, branches spreading throughout our world. Just as a tree’s branches carry sustenance out to each of the leaves, the Sun’s light infuses our world with the simple, innocent holiness of Bride and Groom standing under their canopy, the huppah. With all of the pieces in harmony, we can look out at the natural world and appreciate its beauty just as the Groom gazes with unbounded love into the eyes of his Bride.

3.4 Both the Biblical verse and the Talmud offer a clear analogy: Righteous people are like the sun (See also §8.2 below in the text). The sun’s light illuminates the world, and the Righteous set an example, bringing the light of compassion and redemption through their deeds.

3.5 The prophet Malakhi foresees an imminent great and terrible day of the LORD that will set the wicked ablaze. We can understand Rabbi Yehudah bar Ilai’s midrash as a perspective on climate change: the fire that will eventually consume the guilty ones “emerges from the bodies of the wicked.” In other words, with climate change and all other forms of environmental degradation, our actions sow the seeds of our own destruction. Unlike the Prophets’ visions, however, in this case the “Fire that emerges from the bodies of the wicked” threatens to consume innocent and guilty alike.

3.6 Here, the Psalmist offers us a mirror image of Creation: God “broke the sea in pieces ... cleaved fountain and brook [and] dried up ever-flowing rivers.” At the end of the violence and struggle, however, God “established luminary and sun.” Conflict can lead to growth. In our time, we ask if rising energy costs and the negative effects of pollution will provide powerful enough incentives to develop alternatives to existing energy sources.

Massekhet HaHammah @Íd14eÍ@ [email protected] dngd zkqn iriax wxt oehlye yny Sun and Sovereignty Chapter Four Massekhet HaHammah d²¤WŸn h¬¥I©e :K¤WŸ«g W†¥nï§e m¦i®¨x§v¦n u¤x´¤`Îl©r K¤WŸ†g i¦di¬¦e m¦i½n¨©X©dÎl©rÆL§ c«ï d³¥h§p dWŸnÎl¤¤ À ` 'd xn`Ÿ¸I© ¤ e ]ÿ. e ig¨ À¦ `Îz` ¤ Wi´¦` Eº`¨xÎ`«Ÿl :mi«¦nï z¤WŸ¬l§W m¦i†©x§v¦n u¤x¬¤`Îl¨k§A d²¨l¥t£`ÎK¤WŸ«g i¯¦d§i©e m¦i®¨n¨X©dÎl©rF† cïÎz¤` X_h*]hÿ)fÿwbkvZ :m«¨zŸa§WF«n§A xF†` dï¬¨d l²¥`¨x§U¦i i¯¥p§AÎl¨k§l«E mi®¦nï z¤WŸ´l§W ei†Ÿ§g©Y¦n Wi¬¦` EnwÎ`Ÿl§ ²¨ e .ycg a"i oze` lk zelfnd eyny `l :opgei 'x xn` ^ .xkip oneyix did `ly `l` eyny :ozpei 'x el xn` `ly o`kn - ezeayi `l :xn` xfril` iax .ryedi iaxe xfril` iax ,%^hÿ)dÿwfv]u^& ezeayi `l X^ÿ)ahÿavuqÿaûÿwfv]u^Z .ezayy o`kn - ezeayi `l :xne` ryedi iaxe .ezay

1 A 21 And the LORD said to Moses: “Stretch out your hand toward heaven, that there may be darkness over the land of Egypt, darkness which may be felt.” 22 And Moses stretched forth his hand toward heaven; and there was a thick darkness in all the land of Egypt for three days; 23 they did not see one another or rise from under it for three days; but all the children of Israel had light in their dwellings. [Exodus 10.21-23]

B Rabbi Yohanan said: The constellations did not serve during all twelve months [of the Great Flood].

Rabbi Yonatan responded: They served, but their effect was not recognizable.

[As long as the earth remains... day and night] will not cease (Genesis 8.22), Rabbi Eliezer and Rabbi Yehoshua explained the verse. Rabbi Eliezer said: Will not cease – from this we can infer that they did not cease [during the Great Flood]. But Rabbi Yehoshua says: Will not cease – from this we can infer that they did cease. [Genesis Rabbah 25.2] Wi´¦k¨lÎK¤l«¤nÆzEn§ x©iÎK¤l«¤noF³ x§a¤gÎK¤l«¤n m¹©l¨WE«x§i K ¤ln ¸¤ ixŸn¡ À¦ `d «¨ i´¥k§l©n zW´¥ ¤ n£g E¹l£r«©I©e E¸t§q`¥I© «¨ e ]ÿ/ r³ª©WFd§iÎl¤` oF¸r§a¦bÁi¥ W§p©` E´g§l§W¦I©e :¨di«¤l¨rE† n£g«¨N¦I©e oF½r§a¦BÎl©r ÆEp£g«©I©e m®¤di¥p£g«©nÎl¨k§e m†¥d oF½l§b¤rÎK¤l«¤n iM ¦µ Epx§ ½¥f¨r§eÆEp¸ ¨N d¨ri³¦WFd§e dx¥ À¨d§n Epi´¥l¥` d¯¥l£r Li®¤cä£r«¥n Li†¤cï s¤x¬¤YÎl©` xŸ½n`¥l d¨l´¨B§l¦B©d Æd¤p£g«©O«©dÎl¤` F½O¦rÆd¨ n¨g§l¦O©d m³©rÎl¨k§eÈµ d lÀB§¨l¦B©dÎo¦n r¹©WFd§ª i l©r¸©I©e :xd¨ «¨ d i¬¥a§W«Ÿi ixŸn¡ †¦ `d «¨ i¬¥k§l©nÎl¨M Epi½¥l¥` E´v§A§w¦p :l¦ig¤ «¨ d i¬¥xFA¦B lŸ†k§e m²¤di¥l£` `Ÿ¯aÏ©e :Li«¤p¨t§A m†¤d¥n Wi²¦` cŸ¬n£r«©iÎ`«Ÿl mi®¦Y©z§p L§†c«ï§a i¬¦M m½d¥¤n `´¨xi¦YÎl©` Æ©rWFd§ ¸ª iÎl¤` 'd xn`Ÿ¸I© ¤ e oF®r§a¦b§A d†¨lFc§bÎd¨M©n m¬¥M©I©e l½`¨¥x§U¦i i´¥p§t¦l 'd m³¥Oªd§i©e :l«¨B§l¦B©dÎo¦n d†¨l¨r d¨l§i¾©N©dÎl¨M mŸ®`§z¦R r†ª©WFd§i c³©xFn§A md º¥ lÀ`¨¥x§U¦i i´¥p§R¦n m´¨qªp§A iº¦d§i©e :dc¥ «¨T©nÎc©r§e dw¥ †¨f£rÎc©r m¬¥M©I©e oŸ½xFgÎzi«¥a d´¥l£r«©n Kx ¤C ¤µ mÀt§¥C§x¦I©e i´¥p§a©`§A Æ E znÎx¤ ¸¥ W£` m iA© À¦ x Ez®ªnÏ©e dw¥ †¨f£rÎc©r m¦i²©n¨X©dÎo¦n zF¯lŸc§B m i¸¦pä£`Ám¤ di¥l£r Ki´¦l§W¦d 'd ÆoŸxFgÎzi¥A :a¤xg¤ «¨ A l†¥`¨x§U¦i i¬¥p§A E²b§x¨d x¬¤W£`n «¥ cx¨ ½Ä©d W¤nW ¤µ lÀ`¨¥x§U¦i i´¥pi¥r§l x¤n`ŸÍ©e l®¥`¨x§U¦i i´¥p§A i†¥p§t¦l ixŸn¡ ½¦ `dÎz¤ «¨ ` 'd z³¥Y mFÀI§A 'd«©l Æ©rªWFd§i x³¥A©c§i f´¨` d†äEz§k ì¬¦dÎ`Ÿl£d ei½a§ïŸ«` ÆiFB mŸ¬T¦iÎc©r cÀn¨¨r g´¥©xï§e W¤n¹X©¤d mŸ¸C¦I©e :oF«lÏ©` w¤n¬¥r§A g†¥©xï§e mF½C oF´r§a¦b§A

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ÆÈd©d mF³I©M d¹ï¨d `¸Ÿl§e :min¨ «¦ Y mF¬i§M `F†a¨l u¬¨`Î`«Ÿl§e m¦i½n¨©X©d i´¦v£g«©AÆW¤ nX© ¸¤ d cŸ³n£r«©I©e x®¨WÏ©d x¤t´¥qÎl©r X`f*aÿ)fÿovbafZ :l«¥`¨x§U¦i§l m†¨g§l¦p ' i´¦M Wi®¦` lF´w§A 'd rŸ¬©n§W¦l eix£ ½¨g«©`§e ei´¨p¨t§l eilr dlbpy drya - ryedil oepbiq did dxez dpyn xtq :i`gei oa oerny 'x xn` ^ un` ryedi wfg %d*bÿ)]ÿovbaf& :el xn` .ecia dxez dpyn xtqe ayei e`vn èd jexa yecwd `ly myk :el xn` ,dng lblbl eze` d`xde elhp .'ebe dfd dxezd xtq yeni `l ryedi .cnr gxie ynyd mcie %_fÿ)fÿovbaf& cin ,iptln mec dz` s` dfn iznnec melga à` jze` d`x jk `l ?z` à`c `piaf `l ,`yia `car :dil xn` :wgvi 'x xn` Xeÿ)bÿavuqÿaûÿwfv]u^Z .xnebe gxie ynyd mecie cin - 'ebe gxide ynyd dpde %eÿ)ciÿwfv]u^&

2 A 5 Therefore the five kings of the Amorites, the king of Jerusalem, the king of Hebron, the king of Jarmuth, the king of Lachish, the king of Eglon, gathered themselves together, and went up, they and all their armies, and encamped against Gibeon, and made war against it. 6 And the men of Gibeon sent for Joshua to the camp at Gilgal, saying: “Slack not your hands from your servants; come up to us quickly, and save us, and help us; for all the kings of the Amorites that dwell in the hill-country are gathered together against us.” 7 So Joshua went up from Gilgal, he, and all the people of war with him, and all the mighty men of valor.

8 And the LORD said to Joshua: “Fear them not; for I have delivered them into your hand; not a man of them shall stand against you.” 9 Joshua therefore came upon them suddenly; for he went up from Gilgal all night. 10 And the LORD disoriented them before Israel, and slew them with a great slaughter at Gibeon; and they chased them by the way of the ascent of Beth-horon, and smote them to Azekah, and to Makkedah. 11 And it came to pass, as they fled from before Israel, while they were at the descent of Beth-horon, that the LORD cast down great stones from heaven upon them to Azekah, and they died; more died with the hailstones than they whom the children of Israel slew with the sword.

12 Then spoke Joshua to the LORD in the day when the LORD delivered up the Amorites before the children of Israel; and he said in the sight of Israel: “Sun, be still upon Gibeon; and you, Moon, in the valley of Ayalon.” 13 And the sun stood still, and the moon stayed, until the nation had avenged themselves of their enemies. Is this not written in the book of the Righteous? And the sun stayed in the midst of heaven, and did not hurry to go down about a whole day. 14 And there was no day like that before it or after it, that the LORD listened to the voice of a man; for the LORD fought for Israel. [Joshua 10.5-14]

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B Rabbi Shimon ben Yohai said: The Book of Deuteronomy was a sign of Joshua – at the moment when the Holy Blessed One was revealed to him, God found [Joshua] sitting with the Book of Deuteronomy in his hands. God said to him: Be strong, Joshua, Be courageous, Joshua, This book of the law shall not depart out of your mouth etc. (Joshua 1.6-8). [Joshua] lifted it up and displayed it to the orb of the sun, and said to it: Just as I have never fallen silent from this, so you will fall silent before me; immediately And the sun was still, and the moon stayed (Joshua 10.13).

Rabbi Yitzhak said: Joshua said to it: Presumptuous servant, are you not Father’s possession? Did Father not see you thus in a dream: behold, the sun and the moon etc. (Genesis 37.9)? Immediately the sun was still, and the moon etc. (Joshua 10.13). [Genesis Rabbah 6.9] i¥p§a©`¥n gT¦ ©I©e W¤n¤X©d `äÎi¦M m¨W o¤lÏ©e mFwÖ©A r©B§t¦I©Hw:d¨p¨x¨g K¤l¥I©e r©a¨W x¥`§A¦n aŸw£r©i `¥v¥I©e ]ÿ0 ri¦© B©n FW`Ÿx§e d¨v§x©` a¨Sªn m¨Nªq d¥P¦d§e mŸl£g©I©Hw:Èdd © mFwÖ©A a©M§W¦I©e ei¨zŸW£`©x§n m¤UÏ©e mFwÖ©d X^f*fÿ)dhÿwfv]u^Z :FA mic§ ¦xŸi§e mi¦lŸr mi¦dŸl¡` i¥k£`§l©n d¥P¦d§e d¨n§i¨n¨X©d ,ynyd à mixne` zxyd ik`ln ly olew rny :xn` oxetivc oipg iax mya qgpt 'x ^ ynyd dpde %eÿ)ciÿwfv]u^& sqei xn`y drya ".`yniy `z` ,`yniy `z`" ,ynyd à Xfÿ)dnÿavuqÿ%]mifb&ÿaûÿwfv]u^Z"?yny" inyy el dlib in :awri xn` ,gxide eiÀg¤¨` E´`§x¦I©e :miQ© «¦ R z¤pŸ¬z§M F†l dÜ¬¨r§eF®l È† d mi¬¦pªw§fÎo¤aÎiM «¦ ei½¨pÄÎl¨M¦nÆs¥ qFiÎz¤` a³©d¨` lÀ`¨¥x§U¦i§e _ c†¥B©I©e mFl£ ½ gÆs¥ qFi m³Ÿl£g«©I©e :m«Ÿl¨W§l F¬x§A©C E†l§k«ï `¬Ÿl§e F®zŸ` E†`§p§U¦I«©e eig¤¨ ½ `Îl¨M¦nÆm¤ di¦a£` a³©d¨` FºzŸ`Îi«¦M Ep§g¹p£©` dÂ¥P¦de §Â :i¦Y§n«¨l¨g x¬¤W£` d†¤G©d mF¬l£g«©d `¾¨pÎEr§n¦W m®¤di¥l£` x¤n`Ÿ†I©e :F«zŸ` `Ÿ¬p§U cF†r Et¬¦qFI©e ei®¨g¤`§l m½ki¥¤ zŸÓªl£` Æd¨pi¸¤Aªq§z d³¥P¦d§e dä®¨S¦pÎm©b§e i†¦zÖªl£` d¨nw ¬¨ d²¥P¦d§e dc¨ ½¤V©d KF´z§AÆmi¦ Oªl£` mi³¦n§N©`§n `Ÿ´p§U ÆcFr Et³¦qFI©e Ep®Ä lŸ†W§n¦Y lF¬W¨nÎm` ¦ Epi½¥l¨rÆKŸl§ n¦Y K³Ÿl¨n£d eig¤¨ ½ ` ÆFl Exn`Ÿ³I© § e :iz¨ «¦ Oªl£`«©l oi†¤e£g«©Y§WY© «¦ e :eix¨ «ä§CÎl©r§e ei†¨zŸn«Ÿl£gÎl©r F½zŸ` g© xÏ© À¥ d§e Wn´¤ ¤X©d d¯¥P¦d§e cF½r ÆmFl£g i¦Y§n³©l¨g d¸¥P¦d x¤n`ŸÀI©e ei®¨g¤`§l F†zŸ` x¬¥R©q§i©e x½g©¥` mF´l£g ÆcFr m¬Ÿl£g«©I©e d²¨n F½l x¤n`ŸÍ©e ei½¦a¨` FÁÎx©r§b¦I©e ¼ei¨g¤`Îl`§ ¤e »ei¦a¨`Îl¤` x´¥R©q§i©e :i«¦l mi†¦e£g«©Y§Wn «¦ mia¨ ½¦ kF«MÆx¨ U¨r c³©g©`§e ei®¨g¤` F†aÎE`§p©w§i©e :d¨v§x` «¨ L§†l z¬F£g«©Y§W¦d§l Li½g©¤`§e L§Ó¦`§eÆi¦ p£` `FÀa¨p `Fá£d Y§¨n®¨l¨g x´¤W£` d†¤G©d mF¬l£g«©d X]f*_ÿ)ciÿwfv]u^Z :x«ä¨C©dÎz¤` x¬©n¨W ei†¦a¨`§e ,gxide ynyd dpde %jv& sqei xn`y drya - %eÿ)ciÿwfv]u^& 'ebe xg` melg cer melgie ` "?yny" inyy el dlib in :awri xn` jk `l ?z` à`c ditqka jzi zpiaf e`l ,`yia `car :ynyl ryedi xn` :wgvi 'x xn` %_fÿ)fÿovbaf& cin .iptln mec z` s` ?gxide ynyd dpde %eÿ)ciÿwfv]u^& melga jze` à` d`x X]fÿ)`qÿavuqÿaûÿwfv]u^Z .cnr gxide ynyd mecie

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3 A 10 And Jacob went out from Beer-sheba, and went toward Haran. 11 And he arrived at a place, and stayed there all night, because the sun was setting; and he took one of the stones of the place, and put it under his head, and lay down in that place to sleep. 12 And he dreamed, and behold a ladder was set in the earth, and the top of it reached to heaven; and behold the angels of God ascending and descending on it. [Genesis 28.10-12]

B Rabbi Pinhas, quoting Rabbi Hanin of Tziporan, said: Jacob heard the voices of the ministering angels saying, The sun has set, The sun has set, “The sun has arrived, the sun has arrived.” At the moment when Joseph said behold, the sun and the moon (Genesis 37.9), Jacob said: Who revealed to him that my name is “Sun?” [Genesis Rabbah 68.10]

C 3 Now Israel loved Joseph more than all his children, because he was the son of his old age; and he made him a coat of many colors. 4 And when his brothers saw that their father loved him more than all his brothers, they hated him, and could not speak peacefully to him. 5 And Joseph dreamed a dream, and he told it to his brothers; and they hated him even more. 6 And he said to them: “Hear, I pray you, this dream which I have dreamed: 7 for, behold, we were binding sheaves in the field, and my sheaf arose, and also stood upright; and, behold, your sheaves came round about, and bowed down to my sheaf.” 8 And his brothers said to him: “Will you indeed reign over us? or will you indeed have dominion over us?” And they hated him all the more for his dreams, and for his words. 9 And he dreamed yet another dream, and told it to his brothers, and said: “Behold, I have dreamed yet another dream: and, behold, the sun and the moon and eleven stars bowed down to me.” 10 And he told it to his father, and to his brothers; and his father rebuked him, and said to him: “What is this dream that you have dreamed? Shall I and your mother and your brothers indeed come to bow down to you to the earth?” 11 And his brothers envied him; but his father kept the saying in mind. [Genesis 37.3-11]

D And he dreamed yet another dream etc. (Genesis 37.9) – At the moment when Joseph said behold, the sun and the moon, Jacob said: Who revealed to him that my name is “Sun?”

Rabbi Yitzhak said: Joshua said to the sun: Presumptuous servant! Were you not bought with Father’s money? Did Father not see you in a dream: behold, the sun and the moon (Genesis 37.9)? Even you must be still before me. Immediately the sun was still, and the moon stayed (Joshua 10.13). [Genesis Rabbah 84.11]

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Commentary

4.1 Rabbi Eliezer and Rabbi Yehoshua disagree about how to understand the beginning of the verse, As long as the earth remains. Rabbi Eliezer understands as follows: from the moment of Creation, and for as long as the earth remains, day and night will not cease. Consequently, he and Rabbi Yonatan, a later sage, believe that the constellations continued in their paths during the Great Flood.

Rabbi Yehoshua, however, understands the verse as God’s promise that from that moment, and for as long as the earth remains, day and night will not cease. As a result, he and Rabbi Yohanan teach that the constellations stopped their movements during the Great Flood.

Their debate goes beyond mere historical inquiry and forces us to consider a crucial question: do human actions, and ultimately human survival, matter to the larger universe? Rabbi Eliezer and Rabbi Yonatan offer an answer that seems in accord with contemporary science. No matter how badly we mess up our own planet, we have little – if any – ability to influence the planets and stars that lie beyond. Pollution may obscure the sky, but somewhere beyond the smoky veil the sun and stars continue unperturbed. We could live in a modern-day Egypt, blanketed by a darkness which may be felt, but we can not disrupt the laws of nature.

For Rabbi Yehoshua and Rabbi Yohanan, however, our existence is essential. God did not create the world in chaos; God formed it to be inhabited (Isaiah 45.18). If we destroy ourselves, of what use is the physical universe to God? During the Great Flood, with human society destroyed and the barest remnant of life cloistered on the Ark, the sun and stars had no purpose and did not serve. God has promised that as long as the earth remains, day and night will not cease – but we must also work to uphold that promise.

4.2 Joshua exercises control over the sun, Rabbi Shimon ben Yohai imagines that his control depends on his commitment to the Torah and its values. Joshua earns his power over the sun.

Rabbi Yitzhak offers a different perspective. Joshua’s “father” in this passage is Joseph, who saw the sun, moon, and stars bow to him in a dream; Joshua asserts hereditary power of a master over a servant.

4.3 The Hebrew verb `a is used to describe the sun’s setting, but in other contexts means to come or arrive. Rabbi Pinhas plays with the double meaning of the word as he interprets Jacob’s encounter with the angels. Jacob sees the angels ascending and descending in the very place he has rested; Rabbi Pinhas imagines their travels to and from Heaven as a frenzy of excitement at the arrival of “the Sun” – inferring that “Sun” is Jacob’s secret name.

This text, in its identification of Jacob – the figurehead of the Jewish people, Israel – with the sun, represents a variant tradition within Rabbinic literature. The dominant tradition identifies the Jewish people with the Moon (see below in the text, §§5.4, 7.4).

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mlerl uegn ike :iel iax mya oipkqc ryedi iax - dvegd eze` `veieÿ%aÿ)beÿwfv]u^& . fivk& xn` z`c `nd ìny iwwey dil ieg` `l` ?dvegd eze` `veie aezkd xn`y ,eìved X^fÿ)`kÿavuqÿaûÿwfv]u^Z .zevege ux` dyr `l crÿ%bhÿ)d

1 And God brought him outside (Genesis 15.5) — Rabbi Yehoshua of Sikhnin quoted Rabbi Levi: Could it be that God brought him out of the world, since the verse says And God brought him outside? Rather, God showed him the fields of Heaven, as you say, While as yet God had not made the earth, nor the fields (Proverbs 8.26). [Genesis Rabbah 44.12] d`n :mlerd oda ynzyiy èd jexa yecwd `xa zepelg ynge miyye ze`n yly ]ÿ/ `vi epnny riwx ly ervnà zgè ,axrna mizye mipenye d`ne ,gxfna mizye mipenye X]"oÿdmÿ)`"aÿ^"qÿamvaÿv]uÿfkivbufZ .ziy`xa dyrn zligzn midl` mze` ozie %cfÿ)]ÿwfv]u^& xn`py ,ipyd riwxa ?mipezp dpale dngd lblb okid ^ .minyd riwxa )eÿafkdm& :eze` eyxit dlecbd zqpk iypè ,èd `ln `xwn :xn` eda` iax mya qgpt iax màv lk èd okid - 'ebe màv lke minyd iny minyd z` ziyr dz` jcal 'd èd dz` %b .minyd on dlrnl èdy riwxa ?mipezp cr riwxne ,dpy w"z jldn riwx ly eiaere ,dpy ze`n 'd jldn riwxd cre ux`d one Xbÿ)bÿavuqÿaûÿwfv]u^Z .deab èd dnk d`x - dpy w"z jldn riwxd mè ,riwxa oity mè ,xieà od oigxet m` oircei ep` oi` :i`gei oa oerny iax xn` _ Xdÿ)bÿavuqÿaûÿwfv]u^Z .eilr cenrl zeixal xyt` iè ,c`n dyw xacd .okxck od oikldn

2 A The Holy Blessed One created three hundred sixty-five windows for the world to use: one hundred eighty-two in the East, and one hundred eighty-two in the West, and one in the center of the vault from which [the sun] emerged at the beginning of the works of Bereshit [Jerusalem Talmud, Rosh HaShannah 2.4, 58a]

B Where are the orbs of the sun and moon located? In the second vault, as it says, And God set them in the vault of the heaven (Genesis 1.17).

Rabbi Pinhas, quoting Rabbi Abahu, said: It is a full verse, and the Men of the Great Assembly interpreted it: You are the LORD, You alone; You have made heaven, the heaven of heavens, with all their hosts etc. (Nehemiah 9.6) – Where are all their hosts located? In the vault that is above the heavens.

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From the earth to the vault is the distance of five hundred years’ journey, and the thickness of the vault is six hundred years’ journey, and from vault to vault is the distance of six hundred years’ journey – consider how high it is. [Genesis Rabbah 6.6]

C Rabbi Shimon ben Yohai said: We do not know if they fly through the air, if they glide along the vault, or if they travel in the usual way. This matter is extremely difficult, and it is impossible for people to fathom it. [Genesis Rabbah 6.8] lewe ,dng lblb lew :od elè ,eteq cre mlerd seqn oikled zelew yly :opax epz ]ÿ0 X^"oÿhÿ]kbfÿfi^^Z .sebd on d`veiy drya dnyp lewe ,inex ly dpend mpiè mizpia zeixade ,eteq cre mlerd seqn jled olew mixac 'b :iel iax xn` ^ .sebd on z`vei ìdy drya ytpde ,minybde ,meid :od elè ,miyibxn .ura xqep èdy dfd xqnk `l` epiè ,riwxa sy èdy xeaq z` :dcedi 'x xn` ?oipn meid .'ebe lewl `xew medz l` medz %dÿ)^kÿjfiaw& :iel iax xn` ?oipn minybd jinc ied `ng x"a qgpt iaxc ieg` lèny iaxc ?oipn sebd on z`vei ìdy drya ytpde deg`c diytp dnk :oedl xn` .oikgb oixye `zln zz` ,diab oiaizi dixag oiede ixetva avuqÿaûÿwfv]u^Z !oirci `le oekgb oiazi oezè ,zepli` `vvwne oifx` `vvwn `xab èddc Xcÿ)b inex ly dpend lew `lnlè ,inex ly dpend lew rnyp dng lblb `lnl` :opax epz _ X^"oÿhÿ]kbfÿfi^^Z .dng lblb lew rnyp

3 A Our Rabbis taught: Three sounds travel from one end of the world to the other, and they are: The sound of the orb of the sun, and the sound of the hubbub of Rome, and the sound of the soul at the moment it leaves the body. [Babylonian Talmud, Yoma 20b]

B Rabbi Levi said: There are three things whose sound travels from one end of the world to the other, and the creatures are in the midst of them but do not sense them, and they are: the Day, and the Rains, and the Soul at the moment it leaves the body.

From where do we learn about the Day? Rabbi Yehudah said: You think that it glides along the vault, but it is just like this saw that saws wood.

From where do we learn about the Rains? Rabbi Levi said: Abyss calls to abyss at the sound [of your pipes] (Psalm 42.8).

From where do we learn about the Soul at the moment it leaves the body? From Rabbi Shmuel, the brother of Rabbi Pinhas bar Hama, who died in Tzippori and the friends were sitting with [Rabbi Pinhas]; something happened and they burst into laughter.

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[Rabbi Pinhas] said to them: How the soul of this fellow’s brother chops cedars and cuts down trees, and you are sitting and laughing and have no idea! [Genesis Rabbah 6.7]

C Our Rabbis taught: Were it not for the orb of the sun, the hubbub of Rome would be audible, and were it not for the hubbub of Rome the sound of the orb of the sun would be audible. [Babylonian Talmud, Yoma 20b] ly exe` rwy .mqxtzn ohw ly exe` oi` miiw lecb ly exe`y onf lk :xn` ongp ax ]ÿ1 ,mqxtzn awri ly exe` oi` miiw eyr ly exe`y onf lk jk .ohw ly exe` mqxtzn ,lecb à ik ixe` inew %^*]ÿ)nÿafovf& aizkc èd `cd ,awri ly exe` mqxtzn eyr ly exe` rwy X_ÿ)bÿavuqÿaûÿwfv]u^Z .'ebe ux` dqki jygd dpd ik ... jxe` ck ,dyn :èd jixa `ycew dil xn` .`rx`l d`lr`l `rae ,`yny ded dyn ifg `z ^ `yny `cgk oenewi jid ,`yny zp`c `zyd .dieeba `xdiq lilkz` `ynyc `xedp iz` i` ,liki zp` zil `zyd la` !`yny yipkz`c `zrya `l` `xdiq xidp `l ?`xdiqe *ÿ^"oÿbmtÿp`ÿ_"dÿ)giÿdivÿuabcZ .rcpnl oiba jnxbl miyp` jl gly %^ÿ)_fÿu^`k^& dpn rcpnl iraz X]"oÿcmt

4 A Rav Nahman said: So long as the light of the greater exists, the light of the lesser is not well-known. When the light of the greater declines, the light of the lesser becomes well-known. Therefore so long as the light of Esau exists, the light of Jacob is not well-known; when the light of Esau declines, the light of Jacob will become well-known, as is written, Arise, shine, for your light has come... For, behold, darkness shall cover the earth etc. (Isaiah 60.1-2). [Genesis Rabbah 6.3]

B Go see that Moses was the Sun, and he wanted to enter the Land. The Holy Blessed One said to him: Moses, when the light of the sun sets, the moon is crowned with its light. Now that you are the sun, how can the sun and moon rise at once? The moon only shines at a time when the sun has gone in! But now you can not; if you want to know about [the Land], Send men for yourself (Numbers 13.2), to comfort you by knowing. [Zohar Shelakh Lekha, III:156b-157a] `l mlern ?einexna mely dyr enr cgte lynd %^ÿ)ahÿ^bf]& aizkc i`n :opgei iax xn` ]ÿ2 ,dzrc dylgc - dpal ly dznibt .zyw ly dznibt `le ,dpal ly dznibt dng dz`x X^"oÿ_hÿamvaÿv]uÿfi^^Z .ìicyn `w ixib :dngd icaer exnil `lc - zyw ly dznibt ly `l` eiptly dn dèx riwxa oikldn ody elld zelfnd on cg` oi` :iel 'x xn` ^ èd ip` :xne` lfne lfn lk `diy ick ,eixeg`l eipte mleqd lrn cxeid mc`k ,eixeg` X^fÿ)aÿavuqÿaûÿjfu^`Z .einexna mely dyer %^ÿ)ahÿ^bf]& ied - oey`xd

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opi`e df mr df mixc ode y` ly miakekde min ly riwxdy itl :igei oa oerny 'x ipz _ X]"oÿdmÿ)`"aÿ^"qÿamvaÿv]uÿfkivbufZ einexna mely dyerÿ%^ÿ)ahÿ^bf]& jkitl ,df z` df oiwifn

5 A Rabbi Yohanan said: What is meant by the verse, Dominion and fear are with God; God makes peace in God’s high places (Job 25.2)? The sun never saw the back side of the moon, nor the back side of the rainbow. The back side of the moon – because [the sun] would be disheartened; the back side of a rainbow – so that sun-worshippers could not say: It is shooting arrows [at non-believers]. [Babylonian Talmud, Rosh HaShannah 23b]

B Rabbi Levi said: None of these planets that move through the vault see what is in front of them, but only what is behind them, like a person who descends a ladder with his face turned backward, so that each and every planet will say: I am the first – that is God makes peace in God’s high places (Job 25.2). [Deuteronomy Rabbah 5.12]

C Rabbi Shimon ben Yohai: Since the vault is made of water and the stars of fire and they dwell with one another and do not injure one another, therefore God makes peace in God’s high places (Job 25.2). [Jerusalem Talmud, Rosh HaShannah 2.4, 58a] on elek wtq ,meid on elek wtq ,dlild one meid on wtq zeynyd oia :opax epz ]ÿ3 .mini ipy xnegl eze` oilihn - dlild ?zeynyd oia edfiè oia - oeilrd siqkd `le oezgzd siqkd .oinic`n gxfn ipty onf lk dngd rwyzyn .dcedi iax ixac ,dlil edf - oezgzl deyde oeilrd siqkd ,zeynyd .lin ivg dngd rwyzyn mc` jldiy ick :xne` dingp iax w^vÿfi^^Z .eilr cenrl xyt` iè ,`vei dfe qpkp df :oir sxdk zeynyd oia :xne` iqei iax X^"oÿì izltp ik il izaie` ignyz l` aezkd xn`y edf - xgyd zli` lr gvpnl %]ÿ)^hÿjfiaw& ^ xi`ne ,li`k utwny inl gvpnl :cec xn` ,%dÿ)cÿahfk& il xe` 'd jyga ay` ik (mb) iznw gxid xe` il yi dlil èdy it lr s` ,dlila ?xi`n èd izni` .dkiyg zrya mlerl ,oiqpkp miakekde ,dqpkp dpald xgyd zelra ?jyg èd izniè ,zelfnde miakekde dper èd jexa yecwd dry dzeè ,epnn lecb jyg oi` dry dze` ,mdl oikled zelfnde X`ÿ)^hÿubkckÿ%u^b^&ÿjfiawÿvu`kZ .mlerl xi`ne ,jygd jezn xgyd z` dlrne ,eèlne mlerl ly dcg iab lr dpezp ìdy mc ly dtihl :`negpz iax xn` ?zeynyd oia edf i` _ X^"oÿ^ÿ)]"aÿ]"qÿwbhu^ÿfkivbufZ .zeynyd oia edf - o`kle o`kl dtihd dwlgp ,siiq

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6 A Our Rabbis taught: Twilight is possibly part day and part night, possibly entirely day, and possibly entirely night – we impose the stricter ruling [of Shabbat] upon [twilight] for both [Friday and Saturday evenings].

When is Twilight?

From when the sun goes down, so long as the face of the East is reddened. When the lower part is gray and the upper part is not gray – that is Twilight; when the upper part is as gray as the lower part, that is Night. This is the opinion of Rabbi Yehudah.

Rabbi Nehemiah says: Enough time from when the sun goes down for a person to walk half a mile.

Rabbi Yosi says: Twilight is like the blink of an eye: one enters and the other exits, and it is impossible to comprehend. [Babylonian Talmud, Shabbat 34b]

B For the conductor, on the first rays of dawn (Psalm 22.1) – This is what is meant by the verse, Rejoice not against me, my enemy; though I am fallen, I shall arise; though I sit in darkness, the LORD is a light for me (Micah 7.8); David said: For the conductor of the one who jumps like a fawn, and shines on the world at the moment of darkness. And when does it shine on the world? At night, even though it is nighttime I have the light of the moon and the stars and the planets, so when is it darkness? At the rise of dawn the moon goes in, and the stars go in, and the planets go away; no darkness is greater than that, and at that moment the Holy Blessed One answers the world and its inhabitants, and raises the dawn from within the darkness, and shines on the world. [Midrash Tehillim (Buber ed.) Psalm 22.4]

C When is Twilight? Rabbi Tanhuma says: It is like a drop of blood placed on the edge of a sword; in the time it takes for the drop to divide to this side and the other, that is Twilight. [Jerusalem Talmud, Berakhot 1.1, 2b] dwcv mipzn miny àl cizrl ,ewcv miny ecibie %bÿ)mÿjfiaw& :xn` oia` xa ryedi iax ]ÿ4 oey`xd riwxa mpzp el`y ,oey`xd riwxa mpzp `ly ,enler mr èd jexa yecwd dyry Xbÿ)bÿavuqÿaûÿwfv]u^Z .mei ly ey`n cenrl dleki dixa dzid `l lblb .ezngn xzqp oiè %cÿ)efÿjfiaw& aizkc ,dixa lkl lv oi` fenz ztewza cgà :opze ^ drya .eiptl min ly dkixae ,mda ld` my ynyl %aÿ)efÿjfiaw& xn`py ,wizxp el yi dng cizrl la` ,mlerd z` sexyie `vi `ly mina egk yizn èd jexa yecwd ,`vei èdy hdile %efÿ)_ÿfh]ik& xn`py ,miryxd z` ea hdlne ewizxpn elhxrn èd jexa yecwd èal Xbÿ)bÿavuqÿaûÿwfv]u^Z .àd meid mze`

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7 A Rabbi Yehoshua bar Avin said: And the heavens declare God’s righteousness (Psalm 50.6), in the future the heavens will stipulate the righteousness that the Holy Blessed One did for God’s world, that God did not place [the lights] in the first vault; for if God had placed them in the first vault no creature could withstand the fire of the day. [Genesis Rabbah 6.6]

B And it was taught: On the day of the summer solstice there is no shade for any creature, as it is written, Nothing is hidden from its heat (Psalm 19.7). The orb of the sun has a sheath, as it says, In them God has set a tent for the sun (Psalm 19.5), and a pool of water sits in front of it. At the moment when it comes out the Holy Blessed One weakens its power in water so that it will not come out and burn the world; but in the future the Holy Blessed One will circumcise its sheath and incinerate the wicked with it, as it says, and the day that comes shall set them ablaze (Malakhi 3.19). [Genesis Rabbah 6.6]

Commentary

5.1 When Rabbi Yehoshua imagined Abram, two millennia earlier, gazing at the “fields of Heaven,” he had a pretty good idea of what Abram might have seen. Indeed, for almost all of human history the night sky retained a consistent character: planets moving through their cycles, constellations slowly shifting with the seasons, comets returning on schedule. Technological advances, in particular the telescope, offered increased detail and revealed the existence of smaller, dimmer celestial objects, but overall the sky remained the same. However, in the four hundred years since Galileo Galilei revolutionized astronomy — with a telescope less powerful than one a modern children receive as gifts — the stars have apparently faded away.

The sad truth is this: the stars are still there, but our sky has become brighter and less clear. When we walk outside, instead of the “fields of Heaven” we see a phenomenon called “sky glow,” the lights of our homes and cities reflected back at us. Under the best possible conditions, we might be able to see a small percentage of what was visible to Galileo — or Rabbi Yehoshua, or Abram — with the naked eye.

Astronomers use the nine-point Bortle Dark-Sky Scale to classify the darkness of the nighttime sky; before modern times, skies everywhere would have earned the darkest rating, Class 1. By comparison, major American metropolitan areas fall into Class 9, and most suburbs fall between Class 5 and 7. Even the darkest places in the continental U.S. reach only Class 2, and worldwide the number of Class 1 sites are seriously threatened.

While pollution makes the air less transparent, most of the problem stems from the use of unshielded, high-wattage outdoor lighting. If someone were to place a single common outdoor “wall pack,” sold at hardware stores everywhere, on the moon, its light would be visible from earth through an average telescope. Our cities and suburbs are filled with these and similarly polluting outdoor light fixtures; what makes this situation truly shocking is that more responsible alternatives, called “full cutoff” or “fully shielded” lights, cost less to operate and provide significantly more safety than unshielded lights.

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Our ancestors stood in wonder under the “fields of Heaven.” If we are to stand in their footsteps, we must pay careful attention to the lights we install and the way we use them (Owen, 2007).

5.2 The Federation Aeronautique Internationale defines the boundary between the earth’s atmosphere and outer space as 100 kilometers (62 miles) above sea level. The scientifically accepted distance from the earth to the sun is slightly less than 150 million kilometers (93 million miles). Boundaries and borders are crucial in science as well as in Judaism. Both demand clarity and precision, and yet, as Rabbi Shimon bar Yohai demonstrates, both are willing to concede that some things are beyond our present understanding. The quest for precision and the recognition of our limitations are both important as we search for solutions to the unprecedented environmental problems we face. (For an overview of Rabbinic astronomy, see above in the commentary, §2.4; see also Lasker and Lasker, 1981.)

5.3 Modern science is able to detect the presence of sound waves within the sun’s atmosphere, but we are not able to hear them. The Rabbis believed that the sound of the sun was blocked by “the hubbub” of Rome – the distractions of urban life. Their teaching challenges us to see and hear past the noises of the cities and towns in which we live.

Rabbi Levi cites the verse, Abyss calls to abyss at the sound [of your pipes] (Psalm 42.8). His assumption is that rain moves from place to place in the heavenly vault by way of a network of pipes. According to the verse, these pipes make sounds, thus proving his claim that the Rains make one of the sounds that humans do not sense.

The episode of Rabbi Pinhas and his late brother’s friends seems to be a fragment of a larger story, quoted here out of its original context to prove the point about the departing Soul’s sound. Nevertheless, it also underscores the larger point: this is a unimaginably powerful sound that even the sages gathered to comfort Rabbi Pinhas fail to perceive. (For an overview of Rabbinic astronomy, see above in the commentary, §2.4; see also Lasker and Lasker, 1981.)

5.4 In the Rabbinic mind, Jacob and Esau come to represent two ways of being in the world: Esau, a cunning hunter, a man of the field (Genesis 25.27), rules through conquest and subjugation; the classical Rabbis saw Esau in Rome, while their medieval successors identified Esau with Christianity. Jacob, a quiet man, dwelling in tents (ibid.), shies away from Esau’s forceful actions. Rav Nahman draws an analogy to the Sun and Moon: the Sun – Esau – is the powerful light that pushes aside the Moon – Jacob – but the time is coming when Jacob’s true nature will shine and be recognized.

What is that true nature? What does it mean to be a quiet man, dwelling in tents? The mystics who composed the Zohar saw the Sun and Moon as symbols of masculine and feminine archetypes. The Sun, the masculine archetype, works through conquest – just like Esau. The Moon, on the other hand, serves as the feminine archetype, seeking harmony and balance. This is Jacob’s way, the quiet man, dwelling in tents, seeking the path of equilibrium. Thus Moses gave the Israelites the Torah and led them through the desert, but he also represented the top-down leadership of power. To live in the Land, Israel needed a different style of leadership, one that would respond to their developing needs and changing circumstances – the very characteristics highlighted in the book of Judges. Moses, the Sun, the voice of authority, must yield to the Moon, the voice of harmony.

The contemporary world also shows the marks of Esau, the drive to conquer and control. Esau, the Sun, crowds out Jacob, the Moon, drowning out the voices of balance. The Zohar teaches that in order to realize God’s promise, we must move away from conquest and adopt harmony as our guiding principle.

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5.5 All three Rabbis imagine the heavenly vault as a place of potential conflict, were it not for God's intervention. The planets’ egos mirror human egos, each insisting on going first instead of working together toward a common goal. Climate change raises the prospect of increased conflict in our world as well: increasing temperatures and decreasing rainfall threaten the water supply while rising sea levels and shifting weather patterns reshape the physical terrain. Just as God makes peace in God’s high places, we must also seek ways to make peace in the lower realms. (For an overview of Rabbinic astronomy, see above in the commentary, §2.4; see also Lasker and Lasker, 1981.)

5.6 Twilight is the focus of much attention and anxiety in Jewish law: neither day nor night, it marks a boundary area where the ordinary rules do not always function the way we expect. Modern scientific tools show us that changes are happening in the environment around us, but are limited in their ability to predict what those changes will mean in the future. Our own age, with its social and environmental upheavals, is like a twilight moment.

If Rabbi Yehudah’s description of the sky’s colors at twilight seems difficult to square with our perceptions of how day transitions into night, it is because he is picturing the twilight sky in the East. We may never know what drew his eye away from the spectacle of the setting sun, but his attention reminds us that there is always important activity happening in the margins.

Rabbinic colors are also difficult to identify. The color translated here as “gray” is literally “silver;” presumably, Rabbi Yehudah was imagining a dull, gray metal and not highly-polished silver.

Also note that the three opinions offered in §6A reflect fundamentally different orientations toward how one answers the question, “When is Twilight.” Rabbi Yehudah offers a descriptive answer: one must look at the sky and observe the changing colors. The actual time of Twilight will thus vary from day to day, and from place to place, and perhaps even based on the observer’s judgment. Rabbi Nehemiah gives a prescriptive answer: the time a typical person takes to walk half a mile is a consistent, predictable time, independent of time or place. Rabbi Yosi’s answer is in some sense not an answer at all, but a denial of the question. Rabbi Tanhuma’s answer (§6C) echoes Rabbi Yosi, but his choice of images underscores the sense of twilight as a time of danger.

5.7 The dynamic tension between sun and water also plays out in climate change. Although the actual change in temperature appears quite small (recent studies suggest 0.2° C per decade), in recent years the polar ice sheets have started to shrink as more ice melts in the summer than the following winter can replace. Ice reflects most of the sunlight that hits it, and therefore helps keep general temperatures down. Sea water, on the other hand, retains as much as 80% of the heat that it receives, thus bringing temperatures up. As global warming reduces the amount of ice covering the earth’s surface, it actually creates a “feedback” effect: the increased ocean area absorbs more heat, which in turn melts the ice even faster in the summer, creating even more water, which absorbs even more heat, and so on (IPCC, 2007; Homer-Dixon, 2007; Markham and Yeager, 2007). (For an overview of Rabbinic astronomy, see above in the commentary, §2.4; see also Lasker and Lasker, 1981.)

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KF¬Y¦n a†¥xŸg§A m²¤ki¥l£` 'd x¸¤A¦C mFÀi§A d½¨pEn§YÎl¨MÆm¤ zi¦`§x `³Ÿl i´¦M m®¤ki¥zŸ«W§t©p§l cŸ†`§n m¬¤Y§x©n§W¦p§e ]ÿ. d†¨n¥d§AÎl¨M z ip§ ¾¦ a©Y :d«ä¥w§p F¬` x†¨k¨f zi¬¦p§a©Y l¤n®¨qÎl¨M z´©pEn§Y l¤q†¤R m²¤k¨l m¬¤zi¦U£r«©e oE½z¦g§W©Y Î oR ¸¤ :W«¥`¨d d¬¨b¨CÎl¨M zi²¦p§a©Y d®¨n¨c£`«Ä U†¥nŸxÎl¨M z ip§ ¾¦ a©Y :m¦in¨ «¨ X©A sE†rŸ x¬¤W£` s½¨p¨M xF´R¦vÎl¨MÆzi¦ p§a©Y u¤x®¨`Ä x´¤W£` g©xÏ© ¹¥ dÎz¤`§e W¤nX© ¸¤ dÎz¤` ziÂ¨ `¨¦x§e«Â d¨n§iÀn¨©X©d Li¹pi¥¤ r `V¦ ¸¨ YÎo¤tE:u¤ x`¨l «¨ z©g¬©Y¦n m¦i†©O©AÎx¤W£` m½z¨ Ÿ` ÆL idŸlÎ¡ ¸¤ ` 'd w¹©l¨g xW£ ¸¤ ` m®Ÿ§c©a£r«©e m†¤d¨l zi¬¦¨ e£g«©Y§W¦d§e ²Ÿ§g©C¦p§e m¦i½n¨©X©d `´ä§vlŸµ M m ia¨ À¦ kF«M©dÎz¤`§e Xef*beÿ)`ÿjfu^`Z :m¦in¨ «¨ X©dÎl¨M z©g†©Y m iO© ½¦ rd «¨ ÆlŸk§l dnl ok m` .cala dng lblb `l` xi`dl `xap `l :xn` `pipg iax mya dixfr iax ^ .zedl` ozeyrl miakek icaer oicizry èd jexa yecwd dtvy cnln `l` ?dpal z`xap oze` oiyer miakek icaer df z` df oiyigkn mipy odyn m` dn :èd jexa yecwd xn` X]ÿ)bÿavuqÿaûÿwfv]u^Z !dnke dnk zg` lr cg` eid el` ,zedl`

1 A 15 Therefore protect yourselves well — for you saw no manner of form on the day that the LORD spoke to you in Horeb out of the midst of the fire — 16 lest you deal corruptly, and make a graven image, the form of any figure, the likeness of male or female, 17 the likeness of any beast that is on the earth, the likeness of any winged fowl that flies in the heaven, 18 the likeness of any thing that creeps on the ground, the likeness of any fish that is in the water under the earth; 19 and lest you lift up your eyes to heaven, and when you see the sun and the moon and the stars, all the army of heaven, you are drawn away and worship them, and serve them, which the LORD your God has allocated to all the peoples under the whole heaven. [Deuteronomy 4.15-19]

B Rabbi Azariah, quoting Rabbi Hanina, said: Only the orb of the sun was created to give light. If so, why was the moon created? This teaches that the Holy Blessed One anticipated that in the future star-worshippers would make them into gods. The Holy Blessed One said: If, when they are two who challenge one another, the star-worshippers make them gods, how much more so if there were only one! [Genesis Rabbah 6.1] oiywan oi`y dpale dng lblb lr oica èd jexa yecwd ayei meie mei lka :iel 'x xn` / .epl miegzyne epl oixhwn XwbfuâZ zeixiad ?oixne` od dn .mlerl xi`dl z`vl oi`vei ode ,oica odilr ayei ?odl dyer èd jexa yecwd dn :mpey xa `hqei 'x xn` .xcrp `l xe`l ozi ehtyn xwaa xwaaÿ%aÿ)_ÿafmqs& aizkc èd `cd ,ogxek lr mlerl oixi`ne oiing ,oedl oicbqc oili` oizda `l - zyea ler rcei `leÿ%aÿ)_ÿafmqs& .wqt `l ?xcrp `l edn Xeÿ)]iÿavuqÿ%wbfi_uk&ÿaûÿ]utfbZ .oizda `le oiiwl oedl

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2 Rabbi Levi said: Each and every day the Holy Blessed One sits in judgment of the orbs of the sun and moon, who do not wish to come out and illuminate the world. What do they say? “The creatures burn incense to us and worship us.”

Rabbi Yosta bar Shunam said: What does the Holy Blessed One do to them? God sits in judgment of them, and they come out and illuminate the world against their will, as it is written, Each morning He gives His sentence to the light, it is not absent (Zephaniah 3.5). What is meant by it is not absent? It does not cease. But the unrighteous know no shame (Zephaniah 3.5) — They are not embarrassed, those who bow to them; they see them eclipsed and are not ashamed. [Leviticus Rabbah (Margaliot ed.) 31.9] Ec½n§¨l¦YÎl©` Æm¦iFB©d K¤x³¤CÎl¤` 'd x´©n¨` dŸ´M :l«¥`¨x§U¦i zi¬¥A m†¤ki¥l£r 'd x¯¤A¦C xW£ ¸¤ ` xÀa¨¨C©dÎz¤` E´r§n¦W ]ÿ0 x©r´©I¦nÆu¥ rÎi¦M È®d l¤a´¤d mi†¦O©rd «¨ zF¬TªgÎiM «¦ :dÖd¥ «¥ n m†¦iFB©d EY¬©g¥iÎiM «¦ EY®¨g¥YÎl©` m¦i†©n¨X©d zF¬zŸ`«¥nE :witï «¦ `F¬l§e mE†w§G©g§i zF²a¨T©n§aEzF¯ x§n§q©n§A Ed®¥R©i§i a†¨d¨f§aE s¤q¬¤k§A :c«¨v£r«©O«©A W†¨x¨gÎi¬¥c§i d¬¥U£r«©n F½z¨x§M Erxï ½¥ `´ŸlÎi¦MÆm¤ d¥n E³`§xiYÎl© «¦ ` Ec®¨r§v¦i `´Ÿl i´¦MÈ† U¨P¦i `F¬U¨p Ex½A©¥c§i `´Ÿl§eÆd¨ Od ¸¥ d¬¨W§w¦n x¤nŸ¸z§M :m«¨zF` oi¬¥` ai†¥hi¥dÎm©b§e i´¦M d¨z®¨`ï L§†l i¬¦M miFB© ½¦ d K¤l´¤n ÆL£`x¦ «ï `³Ÿl i´¦n :dxEa§ «¨ b¦A L§†n¦W lF¬c¨b§e d²Ÿ©` lF¬c¨B '®dLF† n¨M oi¬¥`¥n s¤q´¤M:È« d u¬¥r mi†¦lä£d x¬©qEn El®¨q§k¦i§e E´x£r«§a¦i z†©g©`§aE :LFn¨ « M oi¬¥`¥n m†¨zEk§l©nÎl¨k§aE m²¦iFB©d i¯¥n§k©gÎl¨k§a d¬¥U£r«©n m½WEa§¨ lÆo¨ n¨B§x©`§e z¤l³¥k§Y s®¥xFv i´¥ci¦e W†¨x¨g d¬¥U£r«©n ftE`¨ ½ n «¥ Æa¨ d¨f§e `ÀaEi¨ Wi´¦W§x©Y¦n rTª º¨ x§n El¬¦kïÎ`«Ÿl§eu¤ x½`¨¨d W´©r§x¦YÆFR§ v¦T¦n m®¨lFr K¤l´¤nE mi†¦I©g mi¬¦dŸlÎ¡`ÎÈd « z½n¡¤`Æmi¦ dŸlÎ¡` 'd«©e :m«¨NªM mi†¦n¨k£g Xf*]ÿ)fÿafkufZ :F«n§r©f m†¦iFb iptn ,l`xyi ly mdi`peyl rx oniq - oiwel zexe`ny onf lk :xne` xi`n iax ,ìpz ^ libxy in ?bèc in - ecia drevxe xtqd zial ày xteql lyn .odizekna oicnelny X]"oÿehÿahbnÿfi^^Z .bèc èd meie mei lka zewll

3 A 1 Hear the word which the LORD speaks to you, O house of Israel; 2 thus says the LORD: Learn not the way of the nations, and be not dismayed at the signs of heaven; for the nations are dismayed at them. 3 For the customs of the peoples are vanity; for it is but a tree which one cuts out of the forest, the work of the hands of the workman with the axe. 4 They deck it with silver and with gold, they fasten it with nails and with hammers, so that it does not move. 5 They are like a pillar in a garden of cucumbers, and do not speak; they must be carried, because they cannot go. Be not afraid of them, for they cannot do evil, neither is it in them to do good.

6 There is none like You, O LORD; You are great, and Your name is great in might. 7 Who would not fear You, O king of the nations? For it befits You; for among all the wise men of the nations, and in all their royalty, there is none like You. 8 But they are altogether brutish and foolish: the vanities by which they are instructed are but a stock;

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9 Silver beaten into plates which is brought from Tarshish, and gold from Uphaz, the work of the craftsman and of the hands of the goldsmith; blue and purple is their clothing; they are all the work of skillful men. 10 But the LORD God is the true God, the living God, and the everlasting King; at God’s wrath the earth trembles, and the nations are not able to withstand God’s indignation. [Jeremiah 10.1-10]

B It was taught, Rabbi Meir said: Whenever the lights are eclipsed – this is a bad omen for “the enemies of Israel” (Euphemism for the Jewish people; see commentary), since they are accustomed to their beatings. It is comparable to a teacher who comes to the schoolhouse with a strap in his hand – who worries? The one he typically beats each day is the one who worries. [Babylonian Talmud, Sukkah 29a]

Commentary

6.1 We might reasonably ask: Why would God create the sun and moon at all, if God already anticipated that humans would later worship them? Here, as in so many other places in our tradition, we see that God wants us not only to do what is right, but to choose to do what is right. As we face impending environmental challenges, we must remember this lesson: God waits for us to make the first move.

6.2 We think of the sun and moon as inanimate objects, compelled to follow paths dictated by laws of nature. In this midrash, however, the sun and moon protest their complicity in idolatry and refuse to carry out their duties. Only God, acting as Judge, can force them to shine despite the sins committed in their name. Their example compels us to speak up when we encounter injustice and sin in our daily routines, and not to allow our silence to become complicity.

6.3 Jeremiah calls on the Jewish people to look beyond astrological omens and trust in the true God, the living God, and the everlasting King (Jeremiah 10.10). The nations worship human-crafted idols that stand mute and must be carried from place to place; the true God stands beyond all mortal power, and communicates directly through the revelation of Torah and the prophets. Jeremiah writes in the darkest hour of ancient Israel, with the Babylonians crouching at the gates of Jerusalem and waiting to sack the Temple. His message, however, is one of hope: despite all appearances to the contrary, the nations are not able to withstand God’s indignation (Jeremiah 10.10).

Rabbi Meir takes a more pessimistic position. The Hebrew phrase translated here as “enemies of Israel” actually refers to the Jewish people, and is typically translated as “Israel” without reference to the original euphemism. Rabbi Meir speaks from within a tradition of iwp oeyl (“clean speech,” or euphemism) that extends back to the book of Job: in Job 2.9, Job’s wife urges him to curse God and die, but the Hebrew text uses the word “jxa”, which means to bless! Our tradition sensed that there are some sentiments that are simply too terrible to voice explicitly.

Classical Hebrew euphemism operates by using the exact opposite word or phrase from the subject to which the author wishes to allude; thus “curse” becomes “bless” and the Jewish people become “the enemies of Israel.” Only context exposes the euphemism. In this case, consider Rabbi Meir’s parable:

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who is the student that always takes a beating? Only Israel – twice exiled, denied her Temple, dispossessed of her land – lives with the expectation that more bad times are on the way.

Rabbinic tradition typically expresses a range of positions on a given issue, and astrology is no different (Generally, see below in the text, Ch. 7). Rabbi Meir’s remarks here, granting significance to astrological signs, represent one strong current in Rabbinic tradition; the other rejects any notion of astrological influence on Israel’s destiny, and this passage from Jeremiah acts as a proof for that position (See below in the text, §7.6; on the same theme generally, see also §§7.4, 7.8).

What language do we use to depict environmental issues? If we focus on the negative aspects, do we risk overwhelming people with despair? If we confront environmental challenges only indirectly, do we make the problems too easy to dismiss or ignore?

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i`n .dia `cg `le xab idi - àya cgac o`n i`d :iel oa ryedi iaxc diqwpit` aizk . e`l - `l` !ièd àya cga `p` :iy` ax xn`de - eaihl cg `le `nili` ?[dia `cg `le] - ède ,jln - `p` ,àya cga oiieed `zfeww xa inice `p` :iy` ax xn`de ,eyial `cg X]"oÿbmtÿw^vÿfi^^Z !iapb yix ded miclepc dpin rny ,edin ,ziy`xa dyrnl y`x meidy enk ,y`x `di àya cgac o`nc X]"oÿbmtÿw^vÿ)f"vuZ .miryxe miwicv ea Xc"kÿi"vuZ (.jyege xe` dia exai`c ?`nrh i`n) .eyial ilek i` ,eaihl ilek i` :`l` .ìn dia ebilti`c meyn ?`nrh i`n .ofbx xab idi - àya ixzac o`n i`d .miayr dia exai`c meyn ?`nrh i`n .`di i`pfe ,xizr xab idi - àya `zlzac o`n i`d X]"oÿbmtÿw^vÿfi^^Z èdc genvle lcbl xdnne ,c`n daxe dxty xac ède %]fÿ)]ÿwfv]u^& ux`d `ycz aizkc X]"oÿbmtÿw^vÿ)f"vuZ .zevixt oipr .zexe`n dia elzi`c meyn ?`nrh i`n ,xidpe mikg xab idi - àya draxàc o`n i`d mibc dia exai`c meyn ?`nrh i`n .micqg lneb xab idi - àya dyngac o`n i`d X]"oÿbmtÿw^vÿfi^^Z .zetere X]"oÿbmtÿw^vÿ)f"vuZ .èd jexa yecwd ly ecqga mipefip `l` ,oilke`l oigxeh oi`y .zevna oxfg :wgvi xa ongp iax xn` .oxfg xab idi - `zay ilrnac o`n i`d xa àx xn` .`zayc àx `nei idelr elig`c lr ,zeni `zaya - idi `zayac o`n i`d X]"oÿbmtÿw^vÿfi^^Z .ixwzi àx `yicwe :`liy ax

1 It was written in the notebook of Rabbi Yehoshua ben Levi: A person who is born on the first of the week – he will be a strong man with nothing of the other [in him]. What is meant by “with nothing of the other [in him]?” If you say nothing of the other for good, and yet Rav Ashi said: I was born on the first of the week! But [if you say] nothing of the other for bad, Rav Ashi said: Both Dimi bar Kakuzta and I were born on the first of the week; I am a king, and he is the king of thieves! [Babylonian Talmud, Shabbat 156a]

For a person born on the first of the week will be a leader, just as that day is the leader of the works of Creation; however, we learn from this that both righteous and wicked are born on it. [Rashi, Shabbat 156a]

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Rather, either all of him is good, or all of him is bad. (What is the reason? Because Light and Darkness were created on it.)

A person who is born on the second day of the week – he will be an angry man. What is the reason? Because the waters were separated on it.

A person who is born on the third day of the week – he will be a rich man, but he will be promiscuous. What is the reason? Because the grasses were created on it. [Babylonian Talmud, Shabbat 156a]

As it is written, Let the earth put forth grass (Genesis 1.11), and it is something that is very fruitful and multiplies and rapidly grows and spreads in a manner that is promiscuous. [Rashi, Shabbat 156a]

A person who is born on the fourth day of the week – he will be wise and enlightened man. What is the reason? Because the lights were hung on it.

A person who is born on the fifth day of the week – he will be a man who gives kindness. What is the reason? Because the fish and birds were created on it. [Babylonian Talmud, Shabbat 156a]

They do not work for their food but are fed by the kindness of the Holy Blessed One. [Rashi, Shabbat 156a]

A person who is born on the eve of Shabbat – he will be a busy man. Rabbi Nahman bar Yitzhak said: Busy with mitzvot.

A person who is born on Shabbat – he will die on Shabbat, for the great day of Shabbat was desecrated for his sake. Rava bar Rav Shila said: And the Great Kaddish will be recited. [Babylonian Talmud, Shabbat 156a] .mxeb dry lfn `l` ,mxeb mei lfn `l :ièil xal dil exn` ewet :`pipg iax edl xn` / X]"oÿbmtÿw^vÿfi^^Z ,Xjf`]kÿ)t`sÿ)f]w^vÿ)amîÿ)^hbhÿ)a_bmÿ)akdZ m"vy l"kpg zeryd z` oiynynd od zelfn dray bmtÿw^vÿ)f"vuZ .miakek oiieed x`yde ,dpal oke ,zelfnd on cg` ède ,ynn dng epiid - dng X]"o `l - aipb m` .oiilb idefxe ,dilicn izye dilicn lik` idi ,ozeif xab idi dngac o`n i`d .glvn fi^^Z .`xep dia cilizi`c meyn ?`nrh i`n .idi i`pfe xizr xab idi dbep akekac o`n i`d X]"oÿbmtÿw^v X]"oÿbmtÿw^vÿ)f"vuZ .xepzk xrea yinyz ly xvi lfn ezeà ielz y`

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.èd dngc `xtqc meyn ,mikge xidp xab idi akekac o`n i`d `lc izye dilic `lc lik` ,i`pae xizq ,xizqe i`pa ,oirxn liaq xab idi dpalac o`n i`d .glvn - apb m` .oiiqk idefxe ,dilic .oilha dilr oiaygnc lk :ixn`c ziè ,oilha dizaygn xab idi i`zayac o`n i`d .zevna owcve :wgvi xa ongp iax xn` .owcv xab idi wcvac o`n i`d i` ,`gah i` ,àpb i` ,`pne` i` :iy` iax xn` .`nc ciy` xab idi mic`nac o`n i`d X]"oÿbmtÿw^vÿfi^^Z .lihwe yipr inp xn :iia` xn` !ièd mic`na `p` :dax xn` .`lden X]"oÿbmtÿw^vÿ)f"vuZ .eixac lr oixaerd mc` ipa - yipr

2 Rabbi Hanina said to them: They went and said to the son of Levi: The day does not control one’s fortune; the hour controls one’s fortune. [Babylonian Talmud, Shabbat 156a]

There are seven planets that serve the hours: Sun, Venus, Mercury, Moon, Saturn, Jupiter, and Mars; Sun is the actual sun, and not one of the planets, and so too Moon, and the rest are Stars. [Rashi, Shabbat 156a]

A person who is born under the sun will be a proud man; he will eat from his own and drink from his own, and his secrets will be open. If he steals – he will not succeed.

A person who is born under Venus will be a rich man, but he will be promiscuous. What is the reason? Because light was born under Venus. [Babylonian Talmud, Shabbat 156a]

Light was hung under that constellation, and the sexual urge burns like a furnace. [Rashi, Shabbat 156a]

A person who is born under Mercury will be an enlightened and wise man, because Mercury is the sun’s scribe.

A person who is born under the moon will be a man who suffers illness, building up and tearing down, tearing down and building up, eating of what is not his own and drinking of what is not his own, and his secrets will be hidden. If he steals – he will succeed.

A person who is born under Saturn will be a man whose plans are thwarted; and some say: all plans against him are thwarted.

A person who is born under Jupiter will be a righteous man. Rabbi Nahman bar Yitzhak said: Righteous in charity.

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A person who is born under Mars will be a man who sheds blood. Rav Ashi said: Either a blood-letter, or a thief, or a butcher, or a mohel. Rabbah said: I was born under Mars! Abaye replied: The master also punishes and kills. [Babylonian Talmud, Shabbat 156a]

“Punishes” – People who violate his rulings. [Rashi, Shabbat 156a] :d¨P«¤O¦n ci¬¦n§W©i di†¤¨ `¨H©g§e d½O©¨W§lÆu¤ x`¨ ¸¨ d mE³U¨l s®¨` oF´x£g«©e d†¨x§a¤r§e i¬¦x¨f§k©` `½A¨ 'dÎmF«i d³¥P¦d ]ÿ0 i³¦Y§c©w«¨tE :FxF` « di¬¦© B©iÎ`«Ÿl g†¥©xï§e F½z`¥v§AÆW¤ nX© ¸¤ d K³©W¨g m®¨xF` EN†¥dï `¬Ÿl m½di¥li´¦¤ q§kE Æm¦in¨ ¸© X©d i³¥a§kF«kÎiM «¦ X]f*eÿ)_fÿafovfZ :liR§ «¦ W©` mi†¦vi¦x«¨r z¬©e£`«©b§e mic¥ ½¦ f oF´`§BÆi¦ Y©A§W¦d§e m®¨pŸe£r mi†¦r¨W§xÎl©r§e d½r¨¨xÆl¥a¥YÎl©r ?dnec xacd dnl - lyn .elek mlerd lkl rx oniq - dwel dngdy onfa :opax epz ^ leh :ecarl xnè mdilr qrk .mdiptl qpt gipde ,eicarl dcerq dyry mce xya jlnl X]"oÿehÿahbnÿfi^^Z .jyega maiyede mdiptn qpt

3 A 9 Behold, the day of the LORD comes, cruel, and full of wrath and fierce anger; to make the earth a desolation, and to destroy the sinners out of it, 10 For the stars of heaven and the constellations in it shall not give their light; the sun shall be darkened in his going forth, and the moon shall not cause her light to shine. 11 And I will visit upon the world their evil, and upon the wicked their iniquity; and I will cause the arrogance of the proud to cease, and will lay low the haughtiness of the tyrants. [Isaiah 13.9-11]

B Our Rabbis taught: At a time when the sun is eclipsed – this is a bad omen for the whole world. A parable – what does this resemble? It resembles a flesh-and-blood king who made a feast for his servants, and placed a torch before them. He became angry with them and said to his servant: remove the torch from before them and leave them to sit in darkness. [Babylonian Talmud, Sukkah 29a] K½¨l o´¥b¨nÆi¦ kŸp` «¨ mx§ Àä©` `´¨xi¦YÎl©` xŸ®n`¥l d†¤f£g«©O«©A mx§ ½ä©`Îl¤` 'dÎx©a§c d³ï¨d d¤NÀ`¨¥d mix¨ ´¦a§C©d x´©g©` ]ÿ1 È†d izi¥ ½¦ A w¤W´¤nÎo¤aE i®¦xi¦x£r K´¥lFd i†¦kŸp`§ «¨ e i½lÎo¤¦ Y¦YÎd©n 'd i³¨pŸcÎ£` mx§ Àä©` x¤n`ŸÍ©e :cŸ«`§n d¬¥A§x©d L§†x«¨k§U Æei¨l¥` 'dÎx©a§c d¸¥P¦d§e :izŸ` «¦ W¬¥xFi i†¦zi¥AÎo¤a d¬¥P¦d§e r©x®¨f dŸ†©z¨p `¬Ÿl il¦ ½ o´¥d mx§ ½ä©` x¤n`ŸÍ©e :x¤f«¤ri¦l¡` w¤U¬¤O©C `´¨pÎh¤A©dÆx¤ n`Ÿ¸I©e d¨vEÀg©d F¹z Ÿ` `vFI© ¸¥ e :LW¨ «¤ xi«¦iÈ† d Li½r¥¤O¦n `´¥v¥i x´¤W£`Æm¦ `Îi¦M d®¤f L§†Wxi¦ «¨ i `¬Ÿl xŸ½n ` ¥l d¬¤¨ a§W§g©I©e '®d«©A o†¦n¡`«¤d§e :L«¤r§x©fd†¤i§ d«¦i dŸ¬M F½l x¤n`ŸÍ©e m®¨zŸ` xŸ´R§q¦l l†©kEYÎm¦` mia¨ ½¦ kF´M©dÆxŸt§ qE d¨n§i½n¨©X©d Xb*]ÿ)beÿwfv]u^Z :dw¨ «¨c§v F†N ipiè ily lfna izlkzqd ,mler ly epeax :eiptl xn` - dvegd eze` `veie %aÿ)beÿwfv]u^& ^ X]"oÿîÿjfu`mÿfi^^Z .l`xyil lfn oi` ,jly zepipbhvi`n `v :el xn` !oa ciledl ie`x ozepne`y oibelexhqià dievn dxezd oi` :xn` lèny ?ìd minya `lÿ%^fÿ)iÿjfu^`& edn _ hian iziid `l :odl xn` !dxeza lecbe oibelexhqi` dz` ixd :lènyl exn` .minya

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jfu^`Z .mind zial qpkp iziidyk ?izni` .dxezd on iept iziidy drya `l` mibelexhqi`a Xbÿ)dÿavuqÿa^u

4 A 1 After these things the word of the LORD came to Abram in a vision, saying: “Fear not, Abram, I am your shield, your reward shall be exceeding great.” 2 And Abram said: “O Lord GOD, what will You give me, seeing as I go childless, and he that will inherit of my house is Eliezer of Damascus?” 3 And Abram said: “Behold, to me You have given no seed, and yet one born in my house is to be my heir?” 4 And, behold, the word of the LORD came to him, saying: “This man shall not be your heir; but he that will come forth out of your own bowels shall be your heir.” 5 And God brought him outside, and said: “Look now toward heaven, and count the stars, if you are able to count them;” and God said to him: “So shall your seed be.” 6 And he believed in the LORD; and God considered it righteousness. [Genesis 15.1-6]

B And God brought him outside (Genesis 15.5) – He said before God: Master of the World, I have inquired into my destiny and I am not fit to birth a son! God replied: Step outside of your astrology, for there is no destiny for Israel. [Babylonian Talmud, Nedarim 32a]

C What is meant by It is not in heaven (Deuteronomy 30.12)? Shmuel said: Torah is not found among the astrologers, whose craft is in the heavens. They said to Shmuel: Yet you are an astrologer and great in Torah! He replied: I only consult astrology at a time when I am free from studying Torah. And when is that? When I enter into the bathroom. [Deuteronomy Rabbah 8.6] rx oniq - dwel dpal .miakek icaerl rx oniq - dwel dngdy onfa :opax epz ]ÿ2 X]"oÿehÿahbnÿfi^^Z .dngl miakek icaere dpall oipen l`xyiy iptn ,l`xyi ly mdi`peyl ohwde ,lecbl dpen lecbd `diy èd ux` jxc :xn` i`rl` xa iqei iax mya iel iax ^ .dphw ìdy dpall dpen awrie ,dlecb ìdy dngl dpen eyr - ohwl dpen meia zhley z`fd dng dn ,dlecb ìdy dngl dpen eyr .ah oniq ède :ongp 'x xn` dpen awri .àd mlerl wlg el oiè dfd mlera wlg el yi eyr jk ,dlila zhley dpiè dfd mlera wlg el yi awri jk ,meiae dlila zhley efd dpald dn ,dphw ìdy dpall X_ÿ)bÿavuqÿaûÿwfv]u^Z .àd mlerae

5 A Our Rabbis taught: At a time when the sun is eclipsed – that is a bad omen for the star-worshippers. When the moon is eclipsed – that is a bad omen for “the enemies of Israel” (Euphemism for the Jewish people; see commentary), since Israel counts by the moon and the star-worshippers by the sun. [Babylonian Talmud, Sukkah 29a]

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B Rabbi Levi, quoting Rabbi Yosi bar Ilai, said: It is the way of the world that the greater should count according to the greater, and the lesser should count according to the lesser – Esau counts according to the sun, which is greater, and Jacob counts by the moon, which is lesser.

Rabbi Nahman said: This is a good omen. Esau counts according to the sun, which is greater; just as this sun rules by day and does not rule by night, so too Esau has a portion in this world but he has no portion in the world to come. Jacob counts according to the moon, which is lesser; just as this moon rules by night and by day, so too Jacob has a portion in this world and in the world to come. [Genesis Rabbah 6.3] wfv]u^& dil xn`c èd ,riwxd ztikn dlrnl eze` dlrd :opgei 'x mya dcedi iax xn` 3 z` oiè z` ìap :ixn` opax .dhnl dlrnln `l` dhad oi` - dninyd `p had %aÿ)be eywa dinxi inia .èd ìap ik yi`d zy` ayd dzre %cÿ)hÿwfv]u^& xn`py qebelexhq` dk %^ÿ)fÿafkuf& aizkc èd `cd ,èd jexa yecwd mdl gipd `le ef dcn icil àl l`xyi ywa mkia` mdxa` xak - 'ebe ezgz l` minyd zeze`ne ecnlz l` miebd jxc l` 'd xn` .eze` izgpd `le ef dcn icil àl `xizn èd mdn dhnl oezp èdy in lke .àek qixc jilbxa `lcpqc cr :iel 'x xnè X^fÿ)`kÿavuqÿaûÿwfv]u^Z .myiic ,mdn dlrnl oezp z`y ,z` la` - mdn

6 Rabbi Yehudah said, quoting Rabbi Yohanan: God lifted [Abraham] above the dome of the vault, as God said to him, Look now toward heaven (Genesis 15.5) – “Look” always means from above to below. The Rabbis said: [God said to Abraham:] You are a prophet, and you are not an astrologer, as it says, Now therefore restore the man's wife; for he is a prophet (Genesis 20.7). In the days of Jeremiah, Israel wanted to come under [astrological] influence and the Holy Blessed One did not permit them, as it is written, Thus says the LORD: Learn not the way of the nations, and do not be dismayed at the signs of heaven etc. (Jeremiah 10.2) – Your father Abraham already wanted to come under this influence and I did not permit him.

Rabbi Levi says: So long as the sandal is on your foot, trample the thorn. Anyone who is placed under [the stars] will fear them – but you, since you are placed above them, trample them. [Genesis Rabbah 44.12] - riwxd rvnà ,axrn iayeil rx oniq - axrna ,gxfn iayeil rx oniq - gxfna dwel 4 .elek mlerd lkl rx oniq arx ivige axg - efle efl ,mlerl oià arx ivig - wyl ,mlerl à axg - mcl oinec eipt .mlerl oià

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.mixacd selig oixne` yie .àl zxdnn - ezìvia ,èal ddey zeprxet - ezqipka dwl idl` lkae %^fÿ)^fÿwbkv& xn`py ,dnr dwel didl` oi`y dwely dneè dne` lk jl oiè .mihty dyr` mixvn 'd xn` dk %^ÿ)fÿafkuf& xn`py ,el` lkn oi`xizn oi` mewn ly epevx oiyer l`xyiy onfae ,ezgi miieb - dndn miiebd ezgi ik ezgz l` minyd zeze`ne ecnlz l` miiebd jxc l` X]"oÿehÿahbnÿfi^^Z .ezgi l`xyi oiè

7 If it is eclipsed in the East – that is a bad omen for those who dwell in the East; in the West – that is a bad omen for those who dwell in the west; in the center of the sky – that is a bad omen for the entire world.

If its face is like blood – the sword will come to the world; like sackcloth – famine will come to the world; like this and like that – sword and famine will come to the world.

If it is eclipsed on its entrance – catastrophe delays its arrival; on its exit – [catastrophe] hurries its arrival. And some say it is the opposite.

And you can find no nation that is struck without its gods also being struck with it, as it says, And against all the gods of Egypt I will execute judgments (Exodus 12.12). And in a time when Israel does the will of the Omnipresent they do not fear from any of this, as it says, Thus says the LORD: Learn not the way of the nations, and do not be dismayed at the signs of heaven; for the nations are dismayed at them (Jeremiah 10.2) – the nations are dismayed, but Israel is not dismayed. [Babylonian Talmud, Sukkah 29a] oili` :qebelexhqi` `cg oezng .oiqik rehwn oiwtp oeed dpipg iaxc on oicinlz oixz 5 .oixfg `le oiwtp in oixzn .melk zinrh `lc oinei `zlz il zi`c ,inr oekf :oel xn` aq cg oeda rbt oiwtp in .dil dpiadie `blt oevw ,lebir cg oenr dede oicda iytp il oezniiwc jid jnei oicda oekiytp oekl miiwzz :oel xn` .oedilr ilve lk` .`nei ,zxn` ok `le :dil oixn` .dilw oernyc ypi` ipa onz oeede .mlya oexfge mlya oewtp .oixwy dicic ìibelexzqi`c xwy `xab `kdc i` :xn` ?oixfg `le oiwtp in oixz oili` .`laen `cda `blte `laen `cda `blt - dzpikg oegkyè oeytyte oelf` ok elit` ,ciar liki `xab èdd dne :xn` .`caer dil oiipze ?oic `nei oekzciar eaih dn :exn` X`"oÿdÿ)e"aÿb"qÿw^vÿfkivbufZ ?lebir zeblta qiitzn i`cedi ic oeddl`c

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8 Two students of Rabbi Haninah were going out to chop wood. A certain astrologer saw them and said: These two will go out and not return.

When they went out, an elderly man said to them: Do good for me, for I have had three days without tasting a thing.

They had one loaf with them; they cut half and gave it to him.

He ate and prayed for them. He said to them: May your souls be sustained this day as you have sustained my soul this day.

They went out in peace and returned in peace. There were people among them who heard [the astrologer’s] voice. They said to him: Did you not say, “These two will go out and not return?” They said: He is a liar because his astrology is false.

Even so, they went out and searched and found a snake — half [of the snake] in this bundle [of wood], and half in that bundle. They said [to the students]: What was the character of your activities on that day? They told them the story. [The astrologer] said: And what can a person do, when the God of the Jews is appeased by half a loaf? [Jerusalem Talmud, Shabbat 6.9, 8d] Commentary

7.1-2 Even as these Rabbis describe their astrological predictions, they note the inevitable problems with their systems: the pious Rav Ashi and the notorious criminal Dimi bar Kakuzta were born on the same day; Rabbah, born under the influence of Mars, was neither a thief nor a butcher. Although each case prompts a justification that allows the generalization to stand, a sensitive reader must notice that the problematic cases frame this discussion at the beginning and the end. Thus even as the Rabbis outline the conventional wisdom of their day, they express a healthy skepticism about its claims.

While we no longer hold Astrology in the same regard as our ancestors did, our age also has its accepted beliefs. When the proponents of the status quo – not only with respect to the environment, but ultimately on any issue – invoke conventional wisdom in order to block change, we can not simply accept the conventional wisdom at face value. Our responsibility is to bring the same skeptical questioning demonstrated by our Rabbis, in the service of truth and integrity.

The constellations that control the hours — Sun, Venus, Mercury, Moon, Saturn, Jupiter, and Mars — correspond to the Rabbinic belief that there were seven “wandering stars” that rule every seventh hour of the day and night. The cycle begins with Mercury on Saturday evening (since the Jewish day begins with nightfall) and continues for twenty-four hours, so that Jupiter gets the first hour of Sunday evening, and so on. With seven “wandering stars” and seven days in the week, the cycle repeats precisely each week (Lasker and Lasker, 1981). As a result, a person could find their place in Rabbi Hanina’s framework through a series of straightforward, if tedious, calculations.

7.3 The sun – the engine of all life on earth – is a crucial blessing, and yet so often we take it for granted. Only at times when the sun no longer functions normally – eclipses, for the Rabbis; climate change, potentially, for us – do we notice our complete and total dependence upon it.

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7.4 In response to a pagan world governed by inexorable fate and capricious gods, the earliest Rabbis framed a radical theology: for the Jews, who believed in one God, all-powerful and just, there was no fate. God brought our ancestor Abraham outside of his cultural context and showed him the true nature of human existence. God created humans in the divine image, and invested them with free will, the ability to choose between Good and Evil. No longer was a person’s life subject to a sealed destiny or divine whim. Each person must choose how they will live; each moment offers an opportunity for teshuvah, return to the path of righteousness. Thus astrology – one of the central forms of divination practiced by ancient pagan priests – becomes a mere diversion for the great scholar Shmuel, something to occupy his mind while he tends to his physical needs. Torah – the wisdom of choice and accountability – “Is not found among the astrologers,” who see the world locked into a predetermined destiny.

7.5 Control the calendar, and you control life. To differentiate themselves from other Jews, the Dead Sea sectarians developed a separate calendar, based on the Book of Jubilees; early Christians moved the Sabbath from Saturday to Sunday. Even within our own tradition, the setting of the calendar – thereby fixing the dates of the festivals – became a test of authority among the Rabbis (See, e.g., Mishnah Rosh HaShannah 2.8-9). Beyond the technical implications of calendar, however, the choice of a lunar over a solar calendar has moral implications for the Rabbis. Esau – the archetype of power and violence – marks his calendar by the sun, which is more powerful but ultimately constrained to a limited domain, the day. Jacob, on the other hand, marks his calendar by the moon; although the moon is humbled next to the sun’s power, it moves freely through both day and night. (For more on the associations of Jacob, Esau, the Moon, the Sun, Judaism, and Christianity, see above in the commentary, §5.4; On the euphemism “enemies of Israel,” see above in the commentary, §6.3)

7.6 Rabbi Levi teaches that we are empowered to “trample” our supposed destiny. Again and again, the Rabbis emphasize a consistent message: the future is in our hands. For better or worse, we must take responsibility for our own actions.

7.7 Judaism consistently cautions us against worshipping gods other than Adonai, the one God. Rabbis throughout the ages have interpreted this in terms of any priorities that lead us away from moral behavior – such as money, power, or sex – and not only actual worship of other gods. One who abandons God to chase after these material desires will not stand in judgment alone; such a person will see the very object of their worship condemned along with them. Only serving God, pursuing peace and doing what is right and good, offers a secure path.

7.8 This little story – typical of the Jerusalem Talmud’s sparse and cryptic language – evokes a timeless Jewish theme: the power of righteousness and kindness to alter the course of a person’s life.

Was the astrologer mistaken? The anonymous “people” certainly think so, but their search reveals a dead snake among the piles of wood, within striking distance of the two young scholars. It seems, in fact, that the astrologer was quite right: certain death was waiting for Rabbi Haninah’s students when they set out that morning.

The astrologer’s final comment, however, reveals his blindness. His initial prediction, “These two will go out and not return,” was quite right – but his knowledge of astrology only enabled him to see what was, not what could be. The Rabbis continue to press their theme: Jews, who believe in justice and teshuvah, control their own destinies. It is our sacred duty to look beyond what is, and see what can become.

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:F«C§q©g m´¨lFr§l i†¦M aFhÎi¦ ® M 'd©l EćFd . :F«C§q©g m´¨lFr§l i†¦M mi®¦dŸl¡`¨d i´¥dŸlÎ`«¥l EcFd † :F«C§q©g m´¨lFr§l i†¦M mi®¦pŸc£`d «¨ i´¥pŸc£`«©lEcF† d :F«C§q©g m´¨lFr§l i†¦M F®C©a§l zF´lŸc§B zF´`¨l§t¦p d³¥UŸ»r§l :F«C§q©g m´¨lFr§l i†¦M d®¨pEa§z¦A m¦i©n¨Xd ©† d´¥UŸr§l :F«C§q©g m´¨lFr§l i†¦M m¦i®Ö©dÎl©ru¤ x¨`d ¨† rwŸx§ ´© l :F«C§q©g m´¨lFr§l i†¦M mi®¦lŸc§B mixF` ´¦ d¥UŸr§†l :F«C§q©g m´¨lFr§l i†¦M mF®I©A z¤l´¤W§n¤n§l W¤n¤XdÎz¤ ©† ` Xe*]ÿ)bitÿjfiawZ :F«C§q©g m´¨lFr§l i†¦M d¨l§i®¨N©A zF´lW§ § n¤n§l mia¨ ¦ kFk§†e g´¥©xÏ©dÎz¤`

1 1 O give thanks to the LORD, for God is good, for God’s mercy endures for ever. 2 O give thanks to the God of gods, for God’s mercy endures for ever. 3 O give thanks to the Lord of lords, for God’s mercy endures for ever. 4 To God who alone does great wonders, for God’s mercy endures for ever. 5 To God that made the heavens through understanding, for God’s mercy endures for ever. 6 To God that spread the earth above the waters, for God’s mercy endures for ever. 7 To God that made great lights, for God’s mercy endures for ever; 8 The sun to rule by day, for God’s mercy endures for ever; 9 The moon and stars to rule by night, for God’s mercy endures for ever. [Psalm 136.1-9] ...zeltz yly epiwzd mipey`xd zea` :iel oa ryedi 'x xn` / oevx idi :xnel mc` jixv ziaxra - dpzyn meidy minrt 'b cbpk :ongp xa lèny 'x xn` idl` 'd jiptl ip` dcen :xnel jixv zixgya ,dxe`l dlit`n ipìvezy idl` 'd jiptln ipzikfy myky idl` 'd jiptln oevx idi :xnel mc` jixv dgpna ,dxe`l dlit`n ipz`vedy Xeÿ)dnÿavuqÿaûÿwfv]u^Z .dzriwya dze`xl ipkfz jk dzgixfa dng ze`xl

2 Rabbi Yehoshua ben Levi says: The early ancestors established three prayer-times...

Rabbi Shmuel bar Nahman says: [The prayer-times were established] according to the three times at which the day changes — in the evening a person must say, “May it be Your will, Adonai my God, to take me out of darkness into light;” in the morning one must say, “I thank you, Adonai my God, who took me out of darkness into light;” and at noon a person must say, “May it be Your will, Adonai my God, that just as I merited to see the sun rising, so too may I merit to see it set.” [Genesis Rabbah 68.9] :minFx§ «¦ O©A EdEÀl§l«©Œd m¦i®©n¨X©dÎo¦n 'dÎz¤` E´l§l«©d D¸¨iEl§l«©d ]ÿ0 :ei`¨ «¨ a§v EdEÀl§l«©Œd ei®¨k¨`§l©nÎl¨M EdE¬l§l«©d :xF«` i¥a§kF¬MÎl¨M EdEÀl§ld ©Œ g®¥©x¨i§e W¤n´¤W EdEl§l«d©†

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:m¦in¨ «¨ X©d lr¥ Ä© n x³¤W£` m¦iÀO©©de §Œ m¦i®¨n¨X©d i´¥n§W EdEl§l«d©† :E`x§ «ä¦p§e d´Ë¦vÈ† d i³¦M '®d m´¥WÎz¤` El§l«©d«i§† Xb*]ÿ)dktÿjfiawZ :xFa£r«© « i `´Ÿl§e oÀz¨Œ©pÎw¨g m®¨lFr§l c´©r¨l m´¥ci¦n£r«©I©e ,eitn wqet èd jexa yecwd ly eqeliw oi` ,rwey èdy cr gxef ynydy dryn ^ .'d my lledn eèan cr yny gxfnn %_ÿ)_ftÿjfiaw& xn`py xaci f` %^fÿ)fÿovbaf& ?my aizk dn ,oeraba dngln ryedi dyry drya `ven dz` oke oeraba yny el xn` `l - dngd z` wzyl ryedi ywa .mec oeraba yny 'ebe 'dl ryedi lke ,èd jexa yecwdl qlwn èd jled èdy dry lky ?mec xn` dnl .mec `l` ,cenr .mec oeraba yny xn`py ,wezyiy ryedi el xn` jkl ,jldl gk ea yi qlwn èdy onf e`xap mc` ipae ,iriaxa iz`xap ip` ?mec lecbl xne` ohw yi ike :ryedil ynyd xn` !mec il xne` dzè ,iyya epia` mdxa` ?wezy el xne` epi` ,owf car el yie ohw èdy oixeg oa :ryedi el xn` dpew oeilr l`l mxa` jexaÿ%efÿ)`fÿwfv]u^& xn`py ,uxè miny èd jexa yecwd el dpwd cgè gxide ynyd dpd %eÿ)ciÿwfv]u^& xn`py ,sqeil ziegzydy `l` cer `le .uxè miny .mec oeraba yny ied [?icbpk xacn zè] ,il miegzyn miakek xyr ?mec`y ilr xfeb dz` jke :ryedil ynyd el xn` .od :el xn` ?èd jexa yecwd ly eqeliw xnì ine :el xn` xaci f` %^fÿ)fÿovbaf& xn`py ,èd jexa yecwd ly eqeliw xne` ipè dz` mec :el xn` wbkÿfud]ÿwvuqÿ%u^b^&ÿ]kbdmwÿvu`kZ .dyn xiyi f`ÿ%]ÿ)beÿwbkv& xn`py ,dxiy `l` f` oiè ,ryedi X`fÿlkfn

3 A 1 Hallelujah. Praise the LORD from the heavens; praise God in the heights. 2 Praise God, all God’s angels; praise God, all God’s hosts. 3 Praise God, sun and moon; praise God, all stars of light. 4 Praise God, heavens of heavens, and waters that are above the heavens. 5 Let them praise the name of the LORD; for God commanded, and they were created. 6 God has also established them for ever and ever; God has made a decree which shall not be transgressed. [Psalm 148.1-6]

B From the hour at which the sun rises until it sets, the praises of the Holy Blessed One do not cease from [the sun’s] mouth, as it says, From the rising of the sun until it goes down the LORD'S name is to be praised (Psalm 113.3).

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And so too you find at the moment when Joshua waged his war in Gibeon, what is written there? Then Joshua spoke to the LORD... “Sun, fall silent in Gibeon” (Joshua 10.12). Joshua wanted to silence the sun — he did not say “Sun, stand still in Gibeon,” but rather “Fall silent.” Why did he say “Fall silent?” Because all the time that it travels it praises the Holy Blessed One, and so long as it praises it has power to travel; therefore Joshua told it to be quiet, as it says, Sun, fall silent in Gibeon.

The sun said to Joshua: And can the lesser say to the greater to fall silent? I was created on the Fourth, and humans were created on the Sixth, and you tell me to fall silent!

Joshua replied: A free man who is a minor, and has a slave who is elderly, can he not tell him to be quiet? The Holy Blessed One gave our father Abraham possession of the heavens and the earth, as it says, Blessed is Abram by God Most High, acquirer of heaven and earth (Genesis 14.19). And furthermore you bowed down to Joseph, as it says, behold, the sun and the moon and eleven stars bowed down to me (Genesis 27.9), and you speak against me? Thus Sun, fall silent in Gibeon.

The sun said to Joshua: Like that you order me to fall silent?

He replied: Yes.

The sun replied: And who will praise the Holy Blessed One?

Joshua replied: You fall silent, and I will praise the Holy Blessed One, as it says, Then Joshua spoke (Joshua 10.12), and then always connotes praise, as it says, Then Moses sang (Exodus 15.1). [Midrash Tanhuma (Buber ed.) Aharei Mot §14]

Commentary

8.1 The Psalmist imagines the Heavens and the Lights – indeed, all of Creation – as an act of God’s mercy. cqg, translated here as “mercy,” is the kindness that one shows without regard to the other person’s actions. From this perspective, God did not create the world to reward us, or in order to extract some later reciprocal action from us. Our world was established on a foundation of cqg, unconditional kindness; God sets the paradigm, and waits for us to follow.

8.2 In its original context, this text follows two other midrashim that ascribe the prayer-times either to the actions of the early ancestors, Abraham, Isaac, and Jacob, or to the sacrificial system in the first Temple. Rabbi Shmuel bar Nahman offers a more personal interpretation: the three times for Jewish prayer, evening, morning, and afternoon, correspond to the milestones in a person’s day and help us maintain our awareness of each moment.

Birkat HaHammah offers us a similar opportunity for reflection. How many of our loved ones were born or passed on in the twenty-eight years since Jews last gathered to bless the sun? How has the world around us changed? The world within us? Where do we hope to take our lives in the coming years, and

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how will we get there? As we recite the standard blessing for Birkat HaHammah, Rabbi Shmuel bar Nahman would have us also add the prayers that reflect our individual hopes and dreams.

8.3 The singing of God’s praises serves as the sun’s engine, driving it through the heavens. Joshua, understanding this, orders the sun to “fall silent.”

We have already seen three other interpretations of Joshua’s authority over the sun (see above in the text, §§3.2, 4.2-3). Here, the Midrash offers another possibility: Joshua outwitted the sun with his logical arguments. Unlike the other traditions, here Joshua must act to correct a potential negative side effect of his command for the sun to stop. In order to stop, the sun must “fall silent;” who, then, will praise God? While we do not attempt to stop the sun in its tracks, this text nevertheless pushes us to consider the possible unintended consequences of our actions and, where necessary, to step in and correct them.

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:xF«` mF¬i§A u¤x†¨`¨l i¬¦Y§k©W£g«©d§e m¦i®¨x¢d¨S©A W¤n†¤X©d i¬¦z`¥a¥d§e 'd i´¨pŸcÎ£`Æmª `§p ÈÀd©d mFÍ©A d´ï¨d§e . d®¨g§x¨w W`ŸxÎl¨ † MÎl©r§e w½U¨ Æm¦i¸©p§z¨nÎl¨MÎl©r i³¦zi¥l£r«©d§e d½¨pi¦w§lÆm¤ ki¥xiWÎl¨ «¦ k§e l¤aÀ`§¥l m¹ki¥¤ B©g iY§ ¸¦ k©td§ «¨ e u¤x®¨`Ä a†¨r¨x i¬¦Y§g©l§W¦d§e 'd i´¨pŸcÎ£`Æmª `§p mi`¨ À¦ A mi´¦nï d´¥P¦d :xn «¨ mF¬i§M D†¨zi¦x£g«©`§e cigï ½¦ l¤a´¥`§MÆ¨ d iY§ ¸¦ n©U§e X]f*eÿ)dÿnbkoZ :'d i¬¥x§a¦C z†¥` rŸ½©n§W¦lÎm¦` i´¦M m¦i½O©l© `´¨n¨vÎ`«Ÿl§eÆm¤ g¸¤N©l a³¨r¨xÎ`«Ÿl

1 9 And it will come to pass in that day, says the Lord GOD, that I will cause the sun to go down at noon, and I will darken the earth in the clear day. 10 And I will turn your feasts into mourning, and all your songs into lamentation; and I will bring up sackcloth upon all loins, and baldness upon every head; and I will make it as the mourning for an only son, and the end as a bitter day. 11 Behold, the days come, says the Lord GOD, that I will send a famine in the land, not a famine of bread, nor a thirst for water, but of hearing the words of the LORD. [Amos 8.9-11] lew za dzvi %cÿ)`hÿwbkvÿ$fo& rnypl dyrp l`xyi enicwdy drya" %]"oÿdqÿw^vÿfi^^& / "?ea oiynzyn zxyd ik`lny df fx ipal dlib in :odl dxnè myd zex`tzd oipr did dn mb ,zeyrl dn rnyiy mcew zeyrl xyt` ji` oiadl jixve... .rnypl dyrp enicwdy dna jk lk dfa x`tzdy jxazi ày ,aeye èvx zeigd ik ,zg` dbixcn lr cinz cenrl leki epi` èd mc`dy zn`d j` ltepe wlzqn jk xgè beprze zeig yibxn èd jxazi myda weac èdyk epiidc .wlzqne èd cg` mrhe ,ezbixcnn letil jixv dnl xacd mrha `ziixe`c oifx dfa yie .ezbixcn .diedl mcew xcrd zeidl jixv xac lkay ,dlecb xzei dbixcnl jk xg` èaiy ick dbixcnn letil jixv ,okl mcew xcrd zeidl jixv dlecb xzei dbixcnl diabdl mivexyke .eiykr èdy ,eiykr èdy dbixcn ezeà 'd l` zelrl un`zi ezbixcnn eltpa mby mc`d jixv dpde eiykr èdy dbixcna elitè ,dipin iept xz` zile eceak ux`d lk `lny oin`dl jixv ik %_ÿ)_ftÿjfiaw& edfe .ce`n mvnevn èdy wx ,dipin iept xz` zil ik jxazi myd ok mb yi drwy `ly cr %^"oÿdiÿ]kbfÿfi^^& xn`nk yny `xwp wicvdy ,'ebe eèan cr yny gxfnn yny gxfnn edfe .yny `xwp wicvdy ixd ,'eke lèny ly eyny dgxf ilr ly eyny zexidad wlzqnyk epiidc eèan cr ,jxazi myda weace jfe xida ely gendy epiidc myd l` zelrl un`znle 'd my llednÿ%_ÿ)_ftÿjfiaw& zeidl jixv mlerle .ezbixcnn ltpe :eiykr èdy dbixcn ezeà jxazi dzeà jxazi myda wacdl epizbxicnn epizlitpa s` - rnype mcew dyrp `xwp edfe xzei dbixcnl ày epiidc ,dpad oeyl èd drinyd xwiry rnyp jk xgè ,l"pk dbixcn dfa jxazi myd x`tzd okle ,l`xyi elawy dxezd zlaw xwir èd dfe .l"pk dlecb

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`le jxazi myda miweac eidi mlerly ,zn`d ebiyde zn`d lceba dxezd elawy ce`n .mzbixcnn mltpa s` epnn ecxti ltpyk jxazi mydl èai dnae .jldl jixv dfae ,zil`xyid dbdpdde jelidd xwir edfe ux`d lk `ln %_ÿ)bÿafovf& èd jxazi mydy s` ?zrcde oigend epnn lhip ixdy ,ezbixcnn ok it lr s` ,ar xneg wx èdy ,zeivx` eleky ,ux`d lk èdy mewna elit` epiidc eceak zenda ,mleray miigd lky epiidc miigd iig `xwp jxazi myd dpde .jxazi eceak `ln jxazi èdy ,miigd ig edfe .jxazi myd èd mdly zeigd ,mc`d oine zetere zeig `ld ?ily zeigd èd ine ?ip` ig `ld ezbxcnn ltpyk aeygie .miigd lk ly zeigd .ce`n mvnevn èdy j` ,jxazi èd ok mb o`k yi `vnpe !jxazi `xead in miayeg mdyk epiidc ,in xnel dvx ,ipal df fx dlb in èd jixa `ycewd xn` edfe Xbuwfÿwvuqÿ)jfmfoÿub]kZ :l"pk rnypl dyrp micwdl df fx mdl dlib df ,mdly zeigd èd

2 “At the moment when Israel put ‘We will do’ before ‘We will listen’ (cf. Exodus 24.7), a heavenly voice came out and asked them: Who revealed this secret, which the ministering angels use, to My children?” (Babylonian Talmud, Shabbat 88a).

...So we must understand how it is possible to do before one has heard what to do, and also what is the reason for Blessed God’s praise, complimenting [Israel] so much because they put “We will do” before “We will listen.”

But the truth is that no person is able to stay at one level always, because life-energy ebbs and flows, coming and going. That is, when one is attached to Blessed God one feels life and pleasure, and afterward one moves away and one’s level falls. And contained in this are secrets of Torah, as to the reasons why it is necessary to fall from one’s level; and one reason is so that a person can arrive afterward at an even greater level, for in every thing there must be absence before experience. So when we want to rise to an even greater level there must be absence beforehand, one must fall from the level at which one currently rests.

Thus one must, even when one falls from one’s level, make an effort to rise up to God in the level at which one now stands; for one must believe that all the earth is full of God’s glory and no place lacks God; and even on the level at which one now stands, God is also there, because no place lacks God, only God is very limited. And this is From the rising of the sun until it goes down etc. (Psalm 113.3), for a righteous person is called the sun as in the teaching “before Eli’s sun set, the sun of Samuel the Ramatite had risen etc.” (Babylonian Talmud, Yoma 38b; see §3.5 above), thus a righteous person is called the sun. And this is From the rising of the sun, which is when one’s mind is clear and pure and attached to Blessed God, until it goes down, which is when the clarity departs and one falls from

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one’s level. But a person must always act on the LORD'S name is to be praised (Psalm 113.3), and make an effort to rise up to Blessed God in the level at which one now stands.

And this is the meaning of [Israel’s promising] “We will do” before “We will listen” – even in one’s fall from one’s level, [one must] attach to Blessed God in that level as we have explained above; and afterwards “We will listen,” since the essence of listening is understanding, that is, that one will come to an even greater level as we have explained above. And this is the essence of the acceptance of Torah that Israel accepted, and therefore Blessed God greatly praised them for this: that they accepted the Torah in the fullness of Truth and understood Truth, that they would forever be attached to Blessed God and not separate from God even when they fell from their levels.

And this is the essence of the Jewish journey and behavior, and thus a person must follow. And how can one come to Blessed God once one has fallen from one’s level, since one’s awareness and understanding have been taken away? But Blessed God, all the earth is full of God’s glory (Isaiah 6.3), that is, even in a place that is all the earth, which is entirely materialistic, which is only dense matter, nevertheless it is full of God’s Blessed glory. And behold, Blessed God is called the Life of Life, since all the living things in the world, animals, beasts, and birds, and the human species, their life-energy is Blessed God. And this is “Life of Life,” that Blessed God is the life-energy of all living things. And one should think, when one falls from one’s level, “Do I not live? And who is my life-energy? It is the Blessed Creator!” And one will find that Blessed God is also here, even though God is very limited.

And this is what the Holy Blessed One said: “Who revealed this secret to My children,” meaning [the question] “Who.” That is, when they think, “Who is my life-energy,” this [question] reveals to them the secret, to put “We will do” ahead of “We will listen,” as we have explained above. [Ma’or Aynayim, Parashat Yitro] :d«¨N¦d§Y K¦i†©x¨r§WE K¦i½zŸnFg© Æd¨ rEW§i z`³¨x¨w§e K¦i®¨lEa§b¦A x¤a†¤Wë cŸ¬W K½v§¥x©`§AÆq¨ n¨g cF³r rn¨ ¸© X¦iÎ`Ÿl 0 K¦i†©dŸl`«¥e m¨lFr ½ xF´`§l 'd K³¨lÎdï¨d§e K®¨l xi´¦`ïÎ`«Ÿl g†¥©xÏ©d D©bŸ¾p§lE m½nFi¨ xF´`§lÆW¤ nX© ¸¤ d cF³r K¸¨NÎd¤i§d«¦iÎ`«Ÿl :K«¥l§a¤` i¬¥n§iE† n§lW§ «¨ e m½¨lFr xF´`§l ÆK¨NÎd¤i§d«¦i 'd i´¦M s®¥q¨`«¥i `´Ÿl K†¥g¥xi«¦e K½W§¥n¦W ÆcFr `F¬aïÎ`«Ÿl :K«¥Y§x©`§t¦z§l s¤l½`¨l¤ d´¤i§d«¦iÆoŸh¨ T©d :x«¥`¨R§z¦d§l i†©cï d¬¥U£r«©n i²©r¨H©n x¤v¯¥p u¤x®¨ÈW§ xi´¦i m†¨lFr§l m iwi¦ ½¦ C©v m´¨NªMÆK¥ O©r§e X^h*dfÿ)nÿafovfZ :d¨P«¤Wi¦g£` D¬Ÿ¦r§A 'd i¬¦p£` mE®v¨r iF´b§l xi†¦r¨S©d§e

3 18 Violence shall be heard no more in your land, desolation nor destruction within your borders; but you shall call your walls Salvation, and your gates Praise. 19 The sun shall no longer be your light by day, neither for brightness will the moon give light for you; but the LORD will be for you an everlasting light, and your God your glory.

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20 Your sun shall no more go down, Neither shall your moon withdraw itself; for the LORD will be your everlasting light, and the days of your mourning shall be ended. 21 Your people also shall be all righteous, they shall inherit the land for ever; the branch of My planting, the work of My hands, in which I glory. 22 The smallest shall become a thousand, and the least a mighty nation; I the LORD will hasten it in its time. [Isaiah 60.18-22] eid `ztlg oa oerny 'xe à` xa ìig 'x - xgy enk dtwypd z`f inÿ%fÿ)bÿjfufvaÿufv& 1 .zelrl dxe` rway xgyd zli` e`xe ,làx`c `zrwa `cda `zvexwa oikldn .l`xyi ly ozle`b ìd jk :ìig 'x el xn` `rniw dà ìd dlgza - il xe` 'd jyga ay` ikÿ%dÿ)cÿahfk& aizkc epiid :oerny 'x el xn` zgazyn ìd jk xgè ,daxe dxt ìd jk xgè ,dàe zvtpn ìd jk xgè ,`rniw .zklede z` jlnd ze`xk idie %^ÿ)aÿuwn]& jk xgè ,jlnd xrya ayei ikcxneÿ%]hÿ)^ÿuwn]& dlgza jk elzie %fÿ)cÿuwn]& jk xgè ,qeqd zè yeald z` ond gwie %]fÿ)bÿuwn]& jk xgè ,dklnd xzq` iptln `vi ikcxne %beÿ)dÿuwn]& jk xgè ,micedid lr eazk mzè %dÿ)dÿuwn]& jk xgè ,ond z` X_fÿ)^hÿubkckÿ%u^b^&ÿjfiawÿvu`kZ .dxe` dzid micedilÿ%ceÿdÿuwn]& jk xgè ,zekln yeala jlnd

4 Who is she that looks forth like the dawn? (Song of Songs 6.10) — Rabbi Hiyya bar Abba and Rabbi Shimon ben Halafta were walking early in the valley of Arbel, and they saw the the first rays of dawn that were breaking to rise.

Rabbi Hiyya said to [Rabbi Shimon]: So will be the redemption of Israel.

Rabbi Shimon agreed: So it is written, Though I sit in darkness, the LORD is a light for me (Micah 7.8) — at first it comes little by little, then it scatters and arrives, then it multiplies and grows, and afterward it is continually exalted.

Thus Mordecai sat in the king's gate (Esther 2.21); then And it was so, when the king saw Esther the queen (Esther 5.2); then Haman took the apparel and the horse (Esther 6.11); then So they hanged Haman (Esther 7.10); then Also write concerning the Jews (Esther 8.8); then And Mordecai went forth from the presence of the king in royal apparel (Esther 8.15); and finally the Jews had [joy and] light (Esther 8.17). [Midrash Tehillim (Buber ed.) Psalm 22.13]

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Commentary

9.1 On a more literal level, we know that one of the anticipated consequences of climate change is a growing shortage of food, especially in third-world countries.

9.2 This text is a typical hasidic drashah (sermon). Starting with what seems like a straightforward textual question – how is it possible for Israel to “do” before they “listen” to what they are supposed to do – the author of Ma’or Aynayim quickly moves into a theological lesson about how it is that intrinsically imperfect humans can build a relationship with a perfect God.

In this drashah, R. Menahem of Chernobyl emphasizes two foundational axioms of early hasidic thought. First, “Life-energy ebbs and flows” – no person can maintain a perfect state of spiritual enlightenment indefinitely. This is not, as we so often imagine, a flaw in human nature; in fact, as he will later explain, the fluctuation in our spiritual energies is an advantage. Second, “All the earth is full of God’s glory and no place lacks God” – God’s presence fills the world and is available to all people at all times. Any person – regardless of education, synagogue attendance, or observance – has the capability to interface with God’s presence where they are right now.

Here, he compares the internal dynamic of spiritual energy to the sun’s rising and setting. Quoting Psalm 113, From the rising of the sun until it goes down, the LORD'S name is to be praised, Ma’or Aynayim makes a simple claim: one can only be in God’s presence when one’s spiritual sun is rising if one is also able to be in God’s presence when her spiritual sun descends. The descent from a higher level of spiritual awareness to a lower level is not failure; it is preparation for ascent to even higher levels, just as athletes wind up their muscles before releasing significant energy. A step backward opens the way for an even larger step forward, and this is an essential part of the human condition. Human life is fluid, and this movement in our spiritual energies saves us from stagnation.

“This is the essence of the acceptance of Torah that Israel accepted,” writes R. Menahem: Torah is not merely the Biblical text, it is a way of living in the world. If we strive to find God in our lives relative to where we are today, we will one day experience God on an even higher level. If we say, “When I am more spiritually enlightened I will find God,” we will not find God at all – not on a higher level, nor even on the level we currently occupy.

His lesson is particularly appropriate for the environmental movement. All too often, people feel overwhelmed by the scale of ecological issues. We ask, quite reasonably, “I am just one person – what can I do about climate change?” But no matter who we are or what our situation, we have ways we can work to help the environment. Some people are on a social or political level where they can influence government and corporate policies, while others can only trade their home light bulbs for more energy-efficient models. R. Menahem’s message is clear: what matters is not the absolute scale of our actions, but the integrity with which we dedicate ourselves to the right path.

9.3 Jewish tradition sometimes looks to the sun’s rays as a model for imagining the emanations of God’s presence in the world (See above in the commentary, §3.1). That metaphor disappears in Isaiah’s messianic vision; in place of the sun and moon, we will experience the purity of God’s everlasting light. In the coming redemption, God promises, Violence shall be heard no more in your land ... Your people also shall be all righteous.

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9.4 Sunrise. The day grows slowly, creeping out of the darkness. The world becomes visible as daylight breaks, the dawn gathers speed as the sun explodes across the horizon, and night is entirely erased by the new day.

“So will be the redemption of Israel.” Night surrounds us at every turn; the modern world seems fraught with danger. And yet we must consider: was it any different for our ancestors? Out of my distress, I called to the LORD; God answered and set me free (Psalm 118.5). Rabbi Hiyya and Rabbi Shimon are walking in the valley of Arbel – evoking Psalm 23’s valley of the shadow of death – in the darkest time of night, just before the dawn (See above in the text, §5.6B). Nevertheless, this is not a story of despair, but of hope. Dawn breaks, offering our Rabbis a glimpse of the future that awaits them.

“So will be the redemption of Israel.” Ours is an optimistic tradition. We face adversity again and again, but we never surrender our basic trust in God: “In each and every generation they rise against us to destroy us, but the Holy Blessed One saves us from their hands” (Passover Haggadah). What is true on a national level holds true for individuals as well. I lift up my eyes to the mountains – from where will my help come? My help comes from the LORD, maker of Heaven and Earth (Psalm 121.1-2). We do not – can not – know the time, place, or manner of our redemption. But redemption we will have – may it come soon and in our days, amen.

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We have returned to you, Massekhet HaHammah, jlr ozrc .olr jxcde dngd zkqn jlr oxcd and you have returned to us. Our thoughts are on zkqn jpin iypzp `l .olr jzrce dngd zkqn you, Massekhet HaHammah, and your thoughts `le oicd `nlra `l .opin iypzz `le dngd are on us. We will not forget you, Massekhet HaHammah, nor will you forget us; not in this Xjfkoqÿ$_Z iz`c `nlra world and not in the world to come. [Repeat three times] May it be Your will, Adonai our God and God of epizea` idlÎè epidlÎ` 'd jiptln oevx idi our ancestors, that we be engaged in the craft of `dze ,dfd mlera epzepne` jzxez `dzy Your Torah in this world, and that it remain with us in the world to come. Hanina bar Papa, Rami xa inx ,`tt xa `pipg .àd mlerl epnr bar Papa, Nahman bar Papa, Ahai bar Papa, Abba ixn à` ,`tt xa i`g` ,`tt xa ongp ,`tt Mari bar Papa, Rafram bar Papa, Rachish bar Papa, ,`tt xa yikx ,`tt xa mxtx ,`tt xa Surhav bar Papa, Ada bar Papa, Daru bar Papa. .`tt xa exc ,`tt xa `c` ,`tt xa agxeq Adonai our God, Please secure the words of Your epita jzxez ixac z` epidlÎ` 'd `p axrd Torah in our mouths and in the mouths of Your ,eplek didpe ,l`xyi zia jnr zeititae nation, the House of Israel, and may all of us, us and our descendants and the descendants of Your ,l`xyi zia jnr i`v`ve epi`v`ve epgp` nation, the House of Israel, may we all recognize )eftÿjfiaw& .jzxez icnele jny ircei eplek Your Name and learn Your Torah. Your ìd mlerl ik ,jizevn ipnkgz iaie`n %ds commandments make me wiser than my enemies: for ornl ,jiwega minz ial idiÿ%qÿ)eftÿjfiaw& .il they are with me forever (Psalm 119.98). Let my heart be undivided in Your statutes, so that I will not be shamed gky` `l mlerl %_sÿ)eftÿjfiaw& .yea` `l (Psalm 119.80). I will never forget Your commands; for jexaÿ%^fé)eftÿjfiaw& .ipziig ma ik ,jicewit with them You have sustained me (Psalm 119.93). Blessed dlq on` on` on` .jiweg ipcnl ,'d dz` are You, O LORD; teach me Your statutes (Psalm 119.12). Amen, Amen, Amen, Selah, Forever. .c¤re We give thanks before You, Adonai our God, who epwlg znyy epidlÎ` 'd jiptl epgp` micen has given us a portion among those who sit in the epwlg zny `le ,yxcnd zia iayein house of study, and has not given us a portion among those who idle on street-corners. For we mde minikyn ep`y .zepxw iayein rise early and they rise early; we rise early for mde ,dxez ixacl minikyn ep` ,minikyn matters of Torah but they rise early for idle things. mde milnr ep` .milha mixacl minikyn We toil and they toil; we toil and receive reward mde ,xky milawne milnr ep` ,milnr but they toil and do not receive reward. We hurry and they hurry; we hurry toward the life of the mde mivx ep` .xky milawn mpiè milnr world to come, and they hurry to the pit of mivx mde ,àd mlerd iigl mivx ep` ,mivx destruction, as it says, You, O God, will bring them dzè %`hÿ)amÿjfiaw& :xn`py ,zgy xàl down into the pit of destruction; men of blood and deceit shall not live out half their days; but as for me, I will minc iyp` ,zgy xàl mcixez midlø` trust in You (Psalm 55.24). .ja gha` ipè ,mdini evgi `l - dnxne

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May it be Your will, Adonai my God, just as I have izikfy myk ,idlÎ` 'd jiptln oevx idi merited to bless the sun in this cycle, so too may I dkfz ok ,dfd xefgna dngd z` jxal merit, with the help of Heaven, to bless it in another twenty-eight years. And just as you have mixyr cera dze` jxal ìnyc `zriiqa helped me to finish Massekhet HaHammah, so too zkqn miiql ipzxfry myke .mipy dpenye help me to begin other tractates and books and to mixtqe zezkqn ligzdl ipxfrz ok ,dngd finish them, to learn and to teach, to observe and xenyl ,cnlle cenll ,mniiqle mixg` do and fulfill all the teachings of Your Torah with love, and may the merit of sages ancient and jzxez cenlz ixac lk z` miiwle zeyrle modern stand for me and my descendants, so that mi`xen`de mi`pzd lk zekfe ,dadà the Torah will not depart from my lips and from `ly ,irxfle il cenrz minkg icinlze the lips of my descendants and my descendants’ descendants forever. And fulfill in me the verses: cr irxf rxfe irxf itne itn dxezd yenz When you walk, it will lead you, when you lie down, it dgpz jklzda %^hÿ)bÿfivk& ia miiwzie .mler will watch over you; and when you awaken, it will talk ìd zeviwde ,jilr xenyz jakya ,jze` with you (Proverbs 6.22); For in me your days will be etiqeie jini eaxi ia ik %]fÿ)eÿfivk& .jgiyz multiplied, and the years of your life will be increased (Proverbs 9.11); Length of days is in her right hand; in ,dpinia mini jx` %ceÿ)_ÿfivk& .miig zepy jl her left hand are riches and honor (Proverbs 3.16); The fr 'd %]fÿ)ehÿjfiaw& .ceake xyer dl`nya LORD will give strength to His people; the LORD will .melya enr z` jxai 'd ,ozi enrl bless His people with peace (Psalm 29.11).

Kaddish l’eethad’ta `¨z§c©g§z¦`§l Wi¦C©w Yitgadal ve-yitkadash shmeh rabbah (Amen) b’alma Èd ic ¦ `¨n§l¨r§a%lìkñ]& `ä©x D¥n§y W©c©w§z¦i§e l©c©b§z¦i dee hoo ateed l’eethad’ta, oo-l’ahaya’ah meytaya, `¨w¨q©`§lE ,`ï©z¥n d`ï£g©`§lE ,`¨z§c©g§z¦`§l ci¦z¨r oo-l’asaka yat’hon l’hayey alma, oo-l’meevna karta ,m¥l§yEx§ii¦ c `¨z§x©w `¨p§a¦n§lE ,`¨n§l¨r i¥i©g§l oŸed§z©i dee yerushlem, oo-l’shachl’la heychalah b’gavvah, oo-l’me’ekar poolhana noochra’ah meen arah, d¨`¨x§kEp `¨p¨g§lER x©w¡r¤n§lE ,Dë©b§a D¥l¨ki¥d `¨l§l§k©y§lE oo-l’atava poolhana dee shmaya l’atrah, ,D¨x§z©`§l `ï©n§yi¦ c `¨p¨g§lER `ä¨z¨`§lE ,d¨r§x©` o¦n v’yamleech Koodsha Brich Hoo b’malchootey D¥x¨wi¦e d¥zEk§l©nA Èd Kix§ ¦a `ÿ§cEw ji¦l§n©i§e veey’karey b’hayyechon oo-v’yomeychon `¨l¨b£r©a ,l¥`¨x§y¦i zi¥a l¨k§c i¥i©g§aE oŸeki¥nŸei§aE oŸeki¥i©g§a oo-v’hayyey d’chol beyt Yisrael, ba’agala .o¥n¨` Ex§n¦`§e,ai¦ x¨w o©n§f¦aE oo-v’zman kareev, v’eemroo Amen. (Amen) Yehey shmeh rabbah m’varach i¥n§l¨r§lE m©l¨r§lK© xä§n `ä©x D¥n§y `¥d§i %lìkñ]& l’alam oo-l’almey almaya. .`ï©n§l¨r Yitbarach v’yishtabah v’yitpa’ar v’yitromam `¥y©p§z¦i§e m©nŸex§z¦i§e x©`¨t§z¦i§e g©a©z§y¦i§eK© xä§z¦i v’yitnasey v’yithadar v’yitaleh v’yithallal shmeh Èd Kix§ ¦a `ÿ§cªw§c D¥n§y l¨l©d§z¦i§e d¤l©r§z¦i§e x¨c©d§z¦i§e d’Koodsha Brich Hoo (Brich Hoo). L’eyla meen kol `¨z¨xi¦y§e `¨z¨k§x¦a l¨k o¦n `¨l¥r§l .%]BaÿHfuï î^& birchata v’shirata tooshb’hata v’nehemata d’amiran b’alma, v’eemroo Amen (Amen). o¥n¨` Ex§n¦`§e ,`¨n§l¨r§ao¨ xi¦n£`©c `¨z¨n¡g¤p§e `¨z¨g§a§yªz .%lìkñ]&

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Al Yisrael v’al rabanan, v’al talmeedeyhone v’al l¨M l©r§e oFdici¦ ¥ n§l©Y l©r§e ,o¨pÄ©x l©r§e l¥`¨x§U¦i l©r kol talmeedey talmeedeyhone, v’al kol mahn oi¦w§q¨r§C o`¨n l¨M l©r§e ,oFdici¦ ¥ n§l©z i¥ci¦n§l©Y d’askeen b’orayta, dee b’atra ha-deyn v’dee v’chol .x©z£`©e x©z£` l¨k§ai¦ c§e oi¥c¨d`¨ x§z©`§ai¦ C ,`¨z§i©xF`§A atar va-atar. Yehey l’hone oo-l’chone shlama rabbah, heena v’hisda v’rahameen, v’hayyeen `¨C§q¦g§e `¨P¦g ,`Ä©x `¨n¨l§W oFk§lE oFd§l `¥d§i areecheen, oo-m’zoney r’veehey, oo-foorkana, o¦n ,`¨p¨w§xªtE ,i¥gi¦e§xi¥pFf§ nE ,oi¦ki¦x£` oi¦I©g§e ,oi¦n£g©x§e meen kadam Avoohone dee bishmaya v’ara’a, .%lìkñ]& o¥n¨` Ex§n¦`§e ,`¨r§x©`§e `Ï©n§W¦ai¦ C oFdEa£` m¨c¢w v’eemroo Amen. Yehey shlama rabbah meen shmaya v’hayyim l¨k l©r§e Epi¥l¨r mi¦i©g§e `ï©n§y o¦n `ä©x `¨n¨l§y `¥d§i aleynu v’al kol Yisrael v’eemroo Amen (Amen). .%lìkñ]& o¥n¨` Ex§n¦`§e ,l¥`¨x§y¦i Oseh shalom bim’romav, hoo ya’aseh shalom l©r§e Epi¥l¨r mŸelÿ d¤y£r©i Èd ei¨nŸex§n¦a mŸelÿ d¤yŸer aleynu v’al kol Yisrael v’eemroo Amen (Amen). .%lìkñ]& o¥n¨` Ex§n¦`§e l¥`¨x§y¦i l¨k

Hallowed and enhanced may God’s great name be throughout the world which will be renewed. God will then restore the dead, raise them up to eternal life, rebuild the city of Jerusalem, complete the Temple within it, uproot idolatry from the earth, and return our worship of God to the point where heaven and earth meet. May the Holy One establish a magnificent sovereignty during our own life and the life of all Israel. And let us say: Amen.

Let us praise God’s great name throughout all time.

Glorified and celebrated, lauded and worshipped, acclaimed and honored, extolled and exalted may the Holy One be, praised beyond all song and psalm, beyond all tributes which mortals can utter. And let us say: Amen.

Grant lasting peace, O God, to our people and their leaders, to our teachers and their disciples, and to all who engage in the study of Torah in this land and in all other lands. Let there be peace, grace, and kindness, compassion and love, for them and for us all. Grant us fullness of life and sustenance. Save us from all danger and distress. And let us say: Amen.

Let there be abundant peace from heaven, with life’s goodness for us and for all the people Israel. And let us say: Amen.

May the One who brings peace to the universe bring peace to us and to all the people Israel. And let us say: Amen.

Massekhet HaHammah @Íd53eÍ@ [email protected] Bibliography

About the Primary Texts Jerusalem Talmud – The earlier of the two Talmuds, the Jerusalem Talmud was probably edited at the end of the 4th century.

Genesis Rabbah – Rabbinic midrashim (homiletical commentaries) on the book of Genesis. Genesis Rabbah was edited in the land of Israel, early in the 5th century.

Leviticus Rabbah – Rabbinic midrashim on the book of Leviticus. One of the oldest collections of midrashim, Leviticus Rabbah was probably edited in the land of Israel in the 5th century.

Babylonian Talmud – Edited in late 6th-century Babylon and encompassing nearly 5,900 pages in the standard printed edition, the Babylonian Talmud is Rabbinic Judaism’s magnum opus. It constitutes the basis of halakhah (Jewish law) but also contains significant quantities of aggadah (narrative).

Midrash Tanhuma – A collection of aggadic interpretations of the Torah, in a style that appears to have flourished in toward the end of the Byzantine period (c. 5th-7th century).

Deuteronomy Rabbah – Although Deuteronomy Rabbah is included with Genesis Rabbah and Leviticus Rabbah in the standard editions of Midrash Rabbah, based on its style most scholars consider it a part of the Tanhuma literature, and thus later than Genesis Rabbah and Leviticus Rabbah.

Rif – Rabbenu Yitzhak Alfasi (North Africa, 1013-1103), author of a legal code based on the Babylonian Talmud. The Rif is a transitional figure between the Babylonian Geonim of late antiquity, the last of whom died when he was 25 years old, and the medieval Spanish rabbis, the first of whom were his students after his exile to Spain in 1088.

Rashi – Rabbi Shlomo b. Yitzhak (France, 1040-1105), author of commentaries on the entire Bible and most of the Babylonian Talmud. Rashi’s commentaries, renowned for their narrative style and clear insights into the text, are the primary resources for study of Bible and Talmud.

Students of Rabbenu Yonah – Commentary on Rif, compiled by the students of R. Jonah b. Abraham of Gerona (Spain, c. 1200-1263).

Massekhet HaHammah @Íd54eÍ@ [email protected] Midrash Tehillim – A collection of aggadic interpretations of the Psalms, probably edited in the early medieval period.

Zohar – Book of Kabbalah (Jewish mysticism), written by a school of mystics that included R. Moshe DeLeon in 14th-century Spain but traditionally attributed to the second-century Rabbi Shimon bar Yohai.

Shulhan Arukh – The definitive Jewish legal code, edited by R. Yosef Caro (Spain and Israel, 1488-1575) with additions by Rabbi Moshe Isserles (Poland, 1520-1572). Shulhan Arukh is divided into four main sections: Orah Hayyim (Laws of daily life, prayer, shabbat, and holidays), Even Ha-Ezer (Family law) Yoreh De’ah (“Forbidden and permitted” activities, including kashrut, tzedakah, circumcision, and mourning), and Hoshen Mishpat (Civil and criminal law).

Ma’or Aynayim – R. Menahem Nahum Twersky of Chernobyl (Ukraine, 1730-1797), a disciple of the Maggid of Mezeritch and one of the first hasidic masters. His teachings were collected by his students and published as the books Ma’or Aynayim (on the Torah) and Yismah Lev (on the Talmud) in the year after his death.

Arukh HaShulhan – A legal code based on Shulhan Arukh, but updated to include legal rulings from the 17th-19th centuries. Arukh HaShulhan was composed by R. Jehiel Michel Epstein (Belarus, 1829-1908), who was renowned for his compassion and inclination toward leniency when presented with halakhic questions.

Mishneh Berurah – A six-volume commentary on Shulhan Arukh, Orah Hayyim (published 1894-1907). It was written by R. Israel Meir Kagan (Belarus, 1838-1933), who is better known as Hafetz Hayyim after the title of his first book, on the laws of gossip and slander. Although Hafetz Hayyim wrote more than twenty books, Hafetz Hayyim and Mishneh Berurah are his best-known works; Mishneh Berurah remains the authoritative commentary on Orah Hayyim to this day.

Secondary Sources Hafiz. (1999). The Gift, tr. Daniel James Ladinsky. New York: Penguin.

Homer-Dixon, Thomas. (October 4, 2007). “A Swiftly Melting Planet.” New York Times, sec. A.

IPCC. (2007). “Summary for Policymakers.” In: Climate Change 2007: The Physical Science Basis. Contribution of Working Group I to the Fourth Assessment Report of the Intergovernmental Panel on Climate Change [Solomon, S., D. Qin, M. Manning, Z.

Massekhet HaHammah @Íd55eÍ@ [email protected] Chen, M. Marquis, K.B. Averyt, M.Tignor and H.L. Miller (eds.)]. Cambridge: Cambridge University Press.

Lasker, Arnold A. and Daniel J. Lasker. (1981). “Birkat Hahammah: The Blessing of the Sun.” Conservative Judaism Vol. 34 No. 3 (January/February 1981), 17-28.

Lerman, Moshe. (May 8, 2005). Why Do We Live in the Year 5765? http://www.israelnationalnews.com/Articles/Article.aspx/5096

Lerner, M.B. (2007). “Towards a History of the Hadran” [Hebrew]. In Torah Lishma: Essays in Jewish Studies in Honor of Professor Shamma Friedman, ed. David Golinkin et. al. Jerusalem: Schechter Institute of Jewish Studies.

Markham, Adam and Brooks Yeager. (October 1, 2007). “Action in the Arctic.” Boston Globe, sec. A.

Owen, David. (August 20, 2007). “The Dark Side.” The New Yorker, 28-33.

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