Bereishit - Creation of Man

Friday, October 5, 2018 · Posted in , , , , , , ,


Before creating Adam, Hashem said, "Let us make man!" (Bereishit 1:26) Just as a human head of state confers with his cabinet before passing a law, so does Hashem take action only after having taken counsel with his Ministering Angels. When Hashem said, "Let us make man!" He was addressing the Angels to solicit their opinion in the matter.

The angels split up into different factions. Some of them were in favor of the creation of man while others were opposed.

Kindness affirmed, "Let him be created for he will practice kindness."  Truth protested, "He should not be created at all, for he will be full of falsehood."

Righteousness maintained, "He should be created, for he will practice righteousness." Peace opposed, "Do not create him, since he will be full of strife!" (Bereishit Rabbah)

The Torah protested, "Master of the Universe! Why do You want to create this man? His lifespan is short; it is full of tribulations. He will certainly sin, and unless You are forbearing, it will be far better for him never to have been created at all!"

Hashem prevailed over the objections of all the angels and of the Torah and voted in favor of the creation of man. His final word was, "I am kind and long-suffering and am ready to create man despite his faults!"

Hashem described man in terms different from all previous creatures. He said, "The human being will be made in Our image after Our likeness. He will possess the intellect necessary to comprehend Creation and serve the Master of the Universe like one of the angels. His mind will distinguish him as a human being.

Man is the most significant product of creation, and it was for his sake that the universe was made. Because he is the most precious and important, man was created at the end of the last day. G-d said, "I want each of you to give him a portion of what you have. This will give Me pleasure, since man will serve Me faithfully. I will then give him My portion, which is the greatest of all, and that is his divine soul."

When a person truly repents, all the angels, stars and planets therefore ask G-d to have mercy on him. They all have a portion in man, and they love him when he is good. Only the shedim (demons) have no portion in man, so they hate and harm him.

1:27 "G-d created man in His form. In the form of G-d He created him, male and female He created them."

Man's creation demonstrates G-d's infinite wisdom (Sefer Mitzvot Gadol, Positive Commandment #2):

  • G-d made him two eyes with which to see the world 
  • Over them are eyelids that can be closed when he must avoid looking at something improper, such as another man's wife. The yetzer hara tempts him to sin, and the only remedy is to close his eyes. The eyelids also allow a person to sleep and rest so that he will have health and strength to keep the Torah.
  • G-d also gave man two ears to hear
  • and two nostrils with which he can breathe and enjoy the various fragrances in the world. 
  • a mouth with with to eat, drink and speak words of Torah.
  • G-d also made man thirty-two teeth with which to chew his food, grinding it so that it should be digested and not cause him harm.
  • He made him a tongue to move the food through his mouth, as well as to enunciate his speech. Without a tongue, it is impossible to speak.
  • He made him a gullet with which to swallow food
  • a windpipe, through which he breathes air into his lungs. 
  • The windpipe also contains the larynx, which produces man's voice.
  • He made man a heart, which is the king over all the organs, and which is the seat of the animate soul. 
  • He made him a stomach, which digests his food and prepares it so that it can be used by the body. 
  • He made him a liver and gall bladder to aid his digestion. 
  • He made him intestines to reject the unusable portions of his food after they have been fully digested.
  • He made him two kidneys, one on the right, the other on the left, to purify his blood. It is also taught that the kidneys "give advice." (Berachot, Chapter 9) The right kidney gives good advice, while the left one gives bad advice.
  • He also made him the spleen, which produces black bile. The spleen also causes a person to be happy, and makes him laugh. (Ibid.)
  • He made man the bones of the spine, as well as all the bones that are doubled, and arranged them in a perfect structure.
  • He then covered them with flesh to protect them. 
  • He made him blood vessels to bring blood to all parts of the body.
  • G-d made man muscles to hold together his bones and limbs.
  • He made him joints in his spine, as well as in his fingers, toes, arms, legs, elbows, knees, ankles, soles and neck. Man can therefore bow and stretch himself, or move on his feet as he desires.
  • G-d gave man skin to cover his flesh and bones, protecting his body with a beautiful covering.
  • He gave him a skull, which is the king of the limbs. 
  • Inside it is the brain, which is the seat of the intellect. He provided a fluid around the brain to protect it and shield it from adverse substances in the blood.
  • He placed hair on his head to protect it from cold, since the skull is not covered with flesh. 
  • He also gave the male a beard to provide him with a majestic appearance, and to distinguish between man and woman.
  • He made man hands with which to work. With these hands he can hold a book and study Torah, and can also earn his livelihood. 
  • He made him feet, the pillars of the body, with which he can walk wherever he pleases.
  • He also made man a navel, through which he receives nourishment when he is in the womb.  As long as he is in the womb, the embryo is nourished by what his mother eats and drinks. He does not pass anything from his body, since this would poison his mother. When he is born, that which has been closed is opened, and that which has been opened is closed. If not for this, he could not survive for even a moment. While a person is in the womb, a lamp shines over his head, and he sees from one end of the universe to the other. As long as he lives, he will never have better times than these. He is taught all the Torah and bound with an oath, "Be righteous, do not be wicked. Even if all the world tells you that you are righteous, consider yourself wicked." With this thought, one will always be concerned and repent. Bit if a person considers himself perfect, he can become so immersed in sin that it will be virtually impossible for him to change his ways.
  • G-d gave man five fingers on each hand. The first is called the godel (thumb); the second is the etzba; the third is the ammah; the fourth is the kemitzah; and the fifth, the little finger, is called zeret (pinky). (Bachya on Tzav; Shevilei Emunah 4) Each of these fingers is created to fulfill a specific function. They are just like all the other parts of the body, which serve a necessary function. No part was created in vain.  The five fingers parallel the five senses: taste, smell, touch, sight and hearing. The fingers are pointed so that if a person hears forbidden speech or vain oaths, he can place his fingers in his ears and not hear them. (Ketuvot, Chapter 1)

Adam Originally Included Both Male and Female

Adam was the epitome of all creation, the handiwork of G‑d Himself. He included all holiness and all the souls of Israel. The entire side of holiness was connected to him and included in him. Also, Adam originally included both male and female, since he was created with the two [connected] bodies. Everything in the world must contain the concept of both male and female. It is thus written, "And He took one of his sides"; this means that the side and concept of femininity was taken from Adam. (Chabad)

Interestingly enough, Adam was not split down the middle; rather, Chavah was created from an internal organ: his rib (*see note below). By mentioning the rib, the Torah is teaching us a principle in understanding the nature of masculine and feminine strengths, namely that feminine manifestation and strength is more internal, while the masculine focus and expression is more external. (Chabad)

*NOTE: According to the opinion of Rashi and many other medieval commentators, “woman” was created from one side of Adam tzela, not from his rib. Midrash (Bereishit Rabbah 8:1; Vayikra Rabbah 14:1); the Gemara (Berachot 61a) and the Zohar (Bereishit 34b-35a; Shemot 55a; 231a)]  According to the Zohar, the two top “yuds” that make up the Hebrew letter tzaddi represent this “double-faced” creature originally created by G-d. Sources debate whether the two beings faced the same direction or opposite directions; this argument forms the basis of the debate between Rabbi Yosef Karo and the Arizal regarding how to properly write a tzaddi. (See Rabbi Hershel Schachter, MiPninei HaRav (2001), 267.)

In Bereishit Rabbah (17:6), Rabbi Shmuel bar Rabbi Nachman understands tzela as “side,” and Rashi and Ibn Ezra (Bereishit 2:21) adopt this approach as well.  Rashi, following in the footsteps of the Midrash, supports his claim by pointing out that tzela is used in other places in Tanach to mean “side” as well (Terumah 26:20, 26-27). Rambam also accepts “side” as the correct translation (Guide to the Perplexed 2:30). Ralbag (Bereishit 2:21) accepts it and suggests that while Adam “slept,” G-d miraculously created a type of “placenta” attached to Adam’s side through which He created Chavah. 

The text seems to support the translation as “side” because in the description of the creation of woman, there is no mention of a soul being infused into Chavah’s body. In the initial creation, (the double-sided) Adam was fashioned from dirt and G-d infused him with a “living soul” (2:7). This omission in the second creation story suggests that woman was created from something that already contained the breath of life and that a new infusion was unnecessary. 

Moreover, in the first creation story, the text constantly shifts, using both the singular and plural forms in reference to the “man” G-d created. Furthermore, the story includes a blessing to “them” to be fruitful and multiply (1:28). Both the use of plural and the blessing itself would indicate that there was a female (half) in existence at the time. Also, in the first creation story, the text uses the term “created” when detailing the making of man (“va’yivrah”) (1:27), while in the second story, Chavah is not created ex nihilo and thus the text refers to her as being “built” “va’yiven”) (2:22). All of these arguments support the view that Chavah was taken from Adam’s side, as opposed to his rib. A final proof for this point of view is that nowhere else in Tanach is tzela used to mean “rib;” it is instead used exclusively as a side, usually in relation to a building. (Adam's "Rib" - Orthodox Union)

The Torah also describes the process of Chavah's creation using the word vayiven, "G-d built." This word shares the same Hebrew root as binah, meaning "insight" or understanding. This suggests, as it says in the Talmud, that women were created with an extra dose of wisdom and understanding. Binah is much greater than "women's intuition" – it means the ability to enter something and understand it from the inside – what has been called "inner reasoning." Men tend to have more of what is called da'at, an understanding which comes from the outside, a type of understanding which tends to be more connected to facts and figures.

Men and women are fully equal but different – and that difference is good. With their own unique talents and natures they can give to one another and help each other along the road of life. G-d, in His infinite wisdom, created humans as two distinct genders in order to enable them to complement and fulfill each other. 


Man has 248 limbs. (Oalot 1:8) They are as follows:

  • 30 bones in the sole of the foot, six in each toe = 60
  • 10 in each ankle = 20
  • 2 in the lower part of each leg = 4
  • 5 in each knee = 10
  • 1 in each thigh = 2
  • 6 in the hips
  • 11 pairs of ribs = 22
  • 30 in each hand, six in each finger = 60
  • 2 in each forearm = 4
  • 2 in each elbow = 4
  • 1 in each upper arm = 2
  • 4 in each shoulder = 8
  • 18 vertebra in the spine
  • 9 bones in the head
  • 8 in the neck
  • 6 in the chest
  • 5 at the orifices  
Paralleling these 248 limbs are 248 commandments in the Torah. (Pesikta, quoted in reshit Chachmah, Shaar HaYirah 10. Cf. Zohar, Vayishlach) Each limb announces, "Observe a commandment with me, so that I will live long." There are also 365 prohibitions in the Torah, paralleling the 365 days of the solar year. Each day, from sunrise to sunset, a heavenly voice announces to man, "Take it upon yourself not to sin on this day, so as not to tilt the world to the side of liability. The world is in a state od equilibrium between good and evil. Even a minor sin can upset this equilibrium toward the side of evil and cause great damage.

Like man, the earth is also divided into 248 parts (Rabbi Shmuel ben Avraham Laneido, Kli Chemdah, Venice, 1596), with a head, eyes, mouth and other limbs. It also has 365 arteries. Every time a person observes a commandment, he sustains one of his limbs, as well as a part of the world. It is for this reason that man is called a microcosm. (Avot DeRabbi Natan) He is a miniature universe, having in him everything that exists in the world.

One must realize that everything under the orbit of the moon was created for the sake of man and for no other reason. (Rambam, Introduction to Mishnayot Zerayim) Some animals, such as cattle and sheep, were created to be used as food. Others were created as beasts of burden, to carry man's belongings, and allow him to reach faraway places. Trees and plants also have their functions.

If it appears that there are things that do not provide any benefit to man, this is only because of our ignorance. We see evidence of the usefulness of all of G-d's creations in all the uses for herbs and roots that are constantly being discovered, and which were not known earlier. It is impossible for man to know the properties of every single plant.

G-d made all the products of creation so that man would be able to keep the Torah and its commandments. If a person gives no thought to the Olam Haba (World to Come), but spends all his time eating and drinking, he is  no better than an animal. The wise follow the good ways of Judaism, and eat and drink only to derive strength with which to keep the Torah.

Rabbi Moshe (Maimonides) wrote that if a person contemplates how man is made, he realizes that one must serve G-d without any thought of reward. (Sefer HaMitzvot) One should do so merely because of the great kindness that G-d has done for us in creating us so perfectly.

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Source: Me'am Lo'ez; Chabad; Orthodox Union - OU. ORG)


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Bereishit - Creation of the Creatures

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On the fifth day, G-d created all sorts of flying creatures. There are two opinions among Chazal as to how they were made. Some say they were created from water, just like the fish. In fish the influence of water is stronger, and they live in water. (Chullin 28; Abarbanel) Birds, on the other hand, also contain the element of air, so they can fly.

Others say that birds were created from the fine mud that is found on the bottom of the sea. According to some, this "mud" is the foam that is on the surface of the sea. This "mud" consists of a mixture of earth, air and water. Since birds were created from this "mud," they are halfway intermediate between creatures from water, and those created from earth.

It is therefore permitted to eat a fowl after only one of its two "signs" (the gullet and the windpipe) has been severed in ritual slaughter (Abarbanel; Toledot Yitzchak); while in the case of a mammal, both "signs" must be severed. This is because the element of earth is stronger.

Fish, which were created from water alone, do not need any ritual slaughter whatsoever. As soon as they are removed from the water, they may be eaten.

Every creature in the world has a purpose; nothing was created in vain. This is true even of creatures that seem useless, such as flies, lice and gnats. (Shabbat, Chapter 8; Bereishit Rabbah 10) Some harmful creatures were created to punish sinners. Lice and ticks were made to wake man from his sleep. He can then cure his soul through the study of Torah according to his ability, and not waste the entire night in sleep.

Bereishit 1:21 "G-d created the great dragons, along with every living thing that crawls, with which the waters teem, of its kind, and every winged flying creature of its kind. G-d saw that it was good."

Regarding certain great creatures the Torah says, "G-d created the great dragons." This is an expression that is not found with regard to anything created earlier, indicating that these creatures were unique. The Torah informs us that even these were created through G-d's word.

There is also an opinion that the "dragons" in this verse are the seventy guardian angels of the world. (Bachya) They are in heaven, overseeing the seventy nations.

Others say that these "dragons" are the angels which were created on the fifth day. Some of them made of fire, and some of water. (Bava Batra, loc. cit.; Zohar; Targum Yonatan)

Chazal also speak of a a great fish called the Levyatan, of which a male and female were created on this day. (Ibid. Cf. Zohar 2:34b) The abode of the Levyatan is the deepest parts of the ocean, where it supports the world on its back. It always keeps it mouth open, swallowing fish and eating them. Each day another large fish approaches the mouth of the Levyatan, happy to be its meal. Every seventy years, the Leviyatan lifts its fins and moves, causing earthquakes. ((Shevet Mussar 30)

The Leviyatan could not be allowed to remain with its mate, since if they had thousands of descendants, they would swamp the world. G-d therefore arranged that they should not mate. He killed the female, salted it, and set it aside for the great feast of the righteous in the Olam Haba (World to Come). In the Torah, the word תנינם (Taninim) is written without a י (yud) making the plural defective. This alludes to the fact that the female had been killed.

After the feast of the Leviyatan, people will cease to eat and drink, since these are mere physical pleasures. (Bachya) In the Future World, they will then only keep the Torah and delight in the radiance of the Divine Presence, which is the food of the soul.

G-d killed the female rather than the male because a female fish tastes better when salted than a male. (Bava Batra, loc. cit.)

The world was created to last for six thousand years. Each day of creation therefore represents a thousand years. Of these, two thousand years were "chaos and void." Then the world had to exist for another two thousand years after Yisrael accepted the Torah. The final two thousand years pertain to the Messianic age. If we are worthy, the redemption can take place during this last period.

This explains why the expression, "and it was so," does not occur here. On this day, the concept of war betwen nations came into being. The ultimate war will be Gog and Magog's battle, which will take place before the Messianic era. (Yechezkel 38, 39) This should occur on the "fifth day" of the world, that is, at the beginning of the fifth millennium. Because of our many sins many years have passed, and this has not yet taken place. Since the time is not exactly determined, the express "and it was so" is not used. (Bava Batra, loc. cit.)

It is in our hands. We need only walk in G-d's ways. But if we do not have any commitment to Judaism and do not keep the Torah, we will remain as we are, in exile. G-d does not wish to take responsibility for something that is in our hands. We must arouse our hearts to repent, and G-d will then accept it and give us strength to serve Him.

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Source: Me'am Lo'ez.


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Bereishit - Sun, Moon, and Zodiacs

Thursday, October 4, 2018 · Posted in , , , , ,


The Fourth Day of Creation: Placing Sun, Moon, and Zodiacs in their Position in the Sky

On the fourth day, Hashem placed the sun, moon, and stars in the sky. The sun and moon were originally equal in size.

"It is impossible for two kings to share one crown!" the moon complained to Hashem. Hashem then decided to diminish it in size. Since the moon willingly accepted Hashem's verdict and did not complain, Hashem added the stars to the nightly landscape in order to add to the light of the moon. (Chullin 60b)

The Midrash illustrates an important point. It tells us that those who seek honor, as did the moon, ultimately stand to lose, while those who choose to bear an insult silently, like the sun, are rewarded in the long run. (Talmud Torah)

Hashem is the wisest of the wise. To Him are attributed greatness, strength, wisdom, and glory. But people fail to realize it. Therefore, Hashem hung orbs in the sky whose light, energy, and lifegiving qualities cannot failt o astonish us. Hashem's message to us through His luminaries is clear, "Whoever can create anything similar may compare himself to Me!" Thus said Yeshayahu, "Lift your eyes on high, and behold Who has created these!" (40:26)

Hashem did not instruct the planets to shine only for the deserving and to withhold their light from the wicked. The Heavenly bodies are Hashem's gift to the world. They give light to all, wicked and righteous alike.


Lunar Calendar

 The moon completes its cycle in 29 days, 12 hours, 44 minutes, and 3 seconds (793 chalakim). (Yad, Yesodei HaTorah 3, Kiddush HaChodesh 6) This is precisely the same every month.

The lunar year consists of twelve months. It contains 354 days, 8 hourse, 48 minutes, and 40 seconds (876 chalakim). A leap year contains thirteen months, and it consists of 383 days, 21 hours, 32 minutes, and 43 seconds (589 chalakim).

In Hebrew chronometry, the hour is divided into 1080 chalakim. This number was chosen because it is divisible by two, three, four, five and ten.

Through calculating the phases of the moon, one can determine the times of holidays and seasons.

The twelve Hebrew months are:

Nissan
Iyar
Sivan
Tammuz
Av
Elul
Tishrei
Cheshvan (or Mar-cheshvan)
Kislev
Tevet
Shevat
Adar

Tishrei always has 30 days, while Tevet always has 29. A month with 30 days is called maleh (complete), while one with only 29 is called chasar (deficient).

After Tevet, the months alternate. Tevet has 29 days, Shevat 30, Adar 29, Nissan 30, Iyar 29, Sivan 30, Tammuz 29, Av 30, Elul 29.

The two remaining montsh, Cheshvan and Kislev, are not always the same. In some years, both of these months have 30 days; in some, both have 29, and in others Cheshvan has 29 and Kislev has 30.

The reason why some months have 29 days and others 30 is because the lunar month is approximately 29 1/2 days long. It is impossible, however, to set Rosh Chodesh (the New Moon) in the middle of a day, making half the day belong to the previous month and half to the next. The Torah speaks of "a month of days" (Bamidbar 11:20). This teaches that a month cannot consist of hours, but only of complete days. (Megilla 5a)

It is for this reason that we sometimes make a lunar month 29 days long, even though some hours are left out. Sometimes we make it 30 days, even though some hours are added, because only full days are counted, not hours.

If the lunar month were precisely 29 1/2 days, then we would alternate the months, letting one be 30 days and the next 29, throughout the year. But actually, the month is approximately 44 minutes longer than 29 1/2 days. After a number of months, this difference would add up to hours and days. Since the length of the months must be adjusted to make up for this difference, all years are not the same. In some years, the majority of the months have 29 days; while in some, more have 30.


The Seven Cycles

There are seven astronomical bodies, and each has it particular cycle. This is their order (Yad, Yesodei HaTorah 3; Rabbi Shlomo ibn Gabriel; Yafeh Toar p. 308; Shevilei Emunah 2):

  1. Moon - the first sphere, closest to the earth. It shines with reflected light.
  2. Mercury. In Hebrew it is called Kochav, which literally means "star." Some say this is because it rules over the destiny of all the stars. (Yad, loc. cit.)
  3. Venus (Nogah)
  4. Sun, which makes a complete cycle every year.
  5. Mars (Ma'adim)
  6. Jupiter (Tzedek)
  7. Saturn (Shabatai)

The Sun

During the summer months the sun is in the north, where it warms the earth.  It is for this reason that the summer days are long. (Rabbi Shlomo ibn Gabriel, Keter Malchut)  There are some places [in the polar regions] where the day lasts for six months, and the sun never sets.

In the winter months the sun is in the south, allowing the earth to cool. Winter days are therefore short. In some places, the night lasts for six months, while other places only have one or two hours of daylight during the winter. (Ibid.; Zohar Chadash 15)

From the first light of dawn until sunrise, an average person can walk five miles. From sundown until the stars become visible one can also walk five miles. According to Rabbi Yehudah, one can walk only four miles during this interval. (Pesachim) [A person walks a mile in approximately 18 minutes.]

There was a difference of opinion among ancient scholars regarding the length of the solar year. The Jewish sages maintained that the year was 365 1/4 days long; this is, 365 days and six hours. The solar year is thus longer than the lunar year by 10 days, 22 hours, 11 minutes, and 20 seconds (204 chalakim)

Each year has four seasons: 

  1. Nissan (spring)
  2. Tammuz (summer)
  3. Tishrei (autumn)
  4. Tevet (winter)
The length of each of these seasons is 90 days, 7 1/2 hours. (Ibid.)


Astrological Influences

The planets exert various astrological influences. (Ibid.; Tikkunei Zohar, p. 59)

  • Saturn influences murder, poverty, the destruction of cities and kingdoms, sickness and death.
  • Jupiter influences life, peace, wealth, dominance and status.
  • Mars influences war and strife, causing controversy between people. It also influences fire, water, the destruction of homes, famine, heat waves and storms.
  • The sun influences wisdom, science, understanding, craftsmanship and penmanship. It makes all kinds of flowers, trees and plants grow from the ground.
  • Venus influences grace, kindness, desire and love. It also influences fruitfulness, for humans, animals and plants.
  • Mercury influences the light that separates day from night. It also exerts a beneficial influence for people who travel from place to place for business.
  • The moon influences the keys of heaven and earth.
Even thought these astronomical bodies exert some influence, they cannot bring about good and evil unless G-d wills it. They must always follow His decree.

In the evening, a heavenly voice (Bat Kol) decrees, "Everyone prepare, for the domain of night is approaching." At daybreak, a similar decree is issued. (Zohar, Vayachel)

Since other stars and planets are much larger than the moon, one might wonder why the moon is called one of the "two great lights." The moon is not called "great" because of its size, but because of its brightness. Since the moon is closest to the earth, it shines much brighter than the other stars and planets. (Ibn Ezra)

Paralleling the seven astronomical bodies that shine in the sky, there are seven bright metals [which shine earth] (Shevilei Emunah 2:3):

  1. silver
  2. quicksilver (mercury)
  3. copper
  4. gold
  5. iron
  6. lead
  7. tin
Each metal is influenced by its particular planet. Silver is influenced by the moon, quicksilver by Mercury, copper by Venus, gold by the sun, iron by Jupiter, lead by Saturn, and tin by Mars. The innumerable other substances that are found in the earth are paralleled by the countless other stars that are seen in the sky.

There is an eighth sphere containing the twelve signs of the mazalot (zodiac). Each of these signs rules over one of the twelve month sof the year. (Yad, Kiddush Hachodesh 11:9)


Signs of the Zodiac

Month | Sign | Hebrew Name

Nissan | Aries | Teleh - The Ram

Iyar | Taurus | Shor - The Bull

Sivan | Gemini | Teumim - The Twins


Tammuz | Cancer | Sartan - The Crab

Av | Leo | Ari - The Lion

Elul | Virgo | Betulah - The Virgin


Tishrei | Libra | Maznayim - The Scales

Cheshvan | Scorpio | Akrav - The Scorpion

Kislev | Sagittarius | Keshet - The Archer


Tevet | Capricorn | Gedi - The Goat

Shevat | Aquarius | Deli - The Water Drawer

Adar | Pisces | The Fish

These constellations are divided into four groups according to the four seasons. They influence the four elements: fire, air, water and earth. (Abarbanel 16d)

According to one opinion, Aries, Sagittarius and Leo are the constellations of fire; Gemini, Aquarius and Libra are the constellations of air; Cancer, Scorpio and Pisces are the constellation of water; and Taurus, Capricorn and Virgo are the constellations of earth.

These constellations are called mazalot (מַזׇלוׄת) in Hebrew, because they revolve quickly around the sun and moon. The word mazal (מַזׇל) comes from the root azal (אזל), meaning to move. A cognate word is the Turkish minzil, a letter carrier. (Yad, Yesodei HaTorah 3:6, 7)

The sun takes an entire year to make a complete 360 degree circuit of the zodiac. The moon moves faster, passing through twelve degrees each day, and completing the circuit of the zodiac every month. (Yafeh Toar, p. 68)  The constellations themselves travel extremely slowly. The distance covered by the sun and moon in a single day takes them at least seventy years. (Yad, loc. cit. Cf. Shalshelet HaKabbalah)

The constellations are given their various names because certain stars are fixed in groups which assume the shapes of the things after which they are named. 

Under the seven firmaments are the souls of the "seventy nations of the world." (Yalkut Reuveni) Thus, there are ten nations under each of the firmaments. All of these are ruled by the twelve signs of the zodiac. In each firmament there are guardian angels overseeing each nation.

Beneath the sphere of the moon, which is the closest of all, there is a firmament which contains the souls of the shedim (demons) and other malevolent spirits. The bodies of these entities are created from the lowest of the seven habitations discussed earlier.

The twelve signs of the zodiac, with the seven spheres, rule over the seven days of the week. This is their order (Rabbi Yosef ben Avraham ibn Cargitol, Shaarei Tzedek 3):

Sunday - Leo. Overseeing it is the sun, whose angel is Rafa'el.
Monday - Cancer. Overseeing it is the moon, whose angel is Gavri'el.
Tuesday - Aries and Scorpio. Overseeing them is Mars, whose angel is Sama'el.
Wednesday - Gemini and Virgo. Overseeing them is Mercury, whose angel is Micha'el.
Thursday - Sagittarius and Pisces. Overseeing them is Jupiter (Tzedek), whose angel is Tzidki'el.
Friday - Taurus and Libra. Overseeing them is Venus, whose angel is Anel.
Shabbat - Capricorn and Aquarius. Overseeing them is Saturn, whose angel is Kaptzi'el.

All the stars are in this eighth sphere. Each star completes a cycle around this sphere in 24,000 years. (Shevilei Emunah 2) Some say that this period is 36,000 years. (Rabbi Shlomo ibn Gabriel, Keter Malchut; Tosefot, Pesachim 118)

There are some stars that are smaller than the earth, and they are invisible to the unaided eye. Other stars are much larger than the sun. 

There are 1022 visible stars in the sky. The sum is the numerical value of  ברית קודש (Brit Kodesh) which means "Holy Covenant." (Cf. Shalshelet HaKabbalah; Chavat Yair 219)

This teaches that a person who sanctifies himself and does not defile the covenanat of circumcision is not under the influence of the stars. Even though his astrological signs would tend to make him poor or childless, or cause him to lose his children, his destiny is changed through the merit of keeping the covenant and not defiling it through sexual misdeeds.

Each star is counted when it comes out at night, and again when it goes in by day. Every star has its place as set by G-d's will when He calls it by name.

Not all the stars have the same color. Some are white, some red, some other colors. (Abarbanel 16d) The planets do not have any light of their own, but merely reflect the light of the sun.  Each star has an angel ruling over it. (Yafeh Toar, Vayishlach)

The Torah says that G-d created "the large light to rule the day, and the small light to rule the night - and the stars." The stars are visible by night only because G-d reduced the size of the moon after it complained. Then, in order to soothe its feelings, G-d surrounded the moon with many stars. (Chullin 60b)

Other astronomical phenomena that are occasionally seen include shoot stars and comets. When these are seen, the following blessing is said: (Bachya)

בָּרוּךְ אַתָּה יהוה אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, עֹשֶׂה מַעֲשֵׂה בְרֵאשִׁית
Baruch atah HASHEM Elokeinu Melech ha'olam oseh ma'aseh v'reishit
Blessed are You, Hashem our G-d, King of the Universe, Maker of the work of creation.

There is also a ninth sphere, and this is the largest of all, encompassing all the other eight. (Shevilei Emunah) Aristotle said that it is impossible to imagine the size of this sphere, since is beyond our ken. (Yad, Yesodei HaTorah 3) In comparison, the entire physical world with all its spheres is like a mustard seed in the ocean. 

All the spheres appear to rotate from west to east. The ninth sphere, on the other hand, rotates from east to west. (Yafeh Toar, p. 68)

Each sphere has it own angel, overseeing its orbit. (Yafeh Toar, Vayishlach; Rabbi Shmuel ben Yaakov Hagiz, Mevakesh HaShem - Venice 1597) Some say that there is an angel that oversees the highest sphere, and this causes all the others to function.

When a person contemplates the greatness of the universe, he learns to fear G-d and thus becomes stronger in his commitment to Judaism. He realizes how important it is to keep the Torah. He sees how the earth is so much smaller than many other astronomical bodies; yet it produces so may beautiful and useful things, such as grain, vegetables, fruit, perfumes, medicines and spices. Only King Shlomo and no other human being has understood even a thousandth of all the uses that an be put to plants. There is also a multitude of animals, both useful and beautiful. The sea, too, contains coutless creatures, including innumerable species of fish.

Early in the morning, one should meditate on G-d's wonders, and he will realize that there is nothing like them. He will then stand in awe before G-d and have a great desire to praise Him constantly.  He will be like one who thirsts for water, yearning to bask in the Light of Lilfe, saying, "When will I be worthy to perceive the Master of the universe, Who created all this?"

One might ask why it is necessary to know about these astronomical bodies. There are two important benefits that can be derived from such knowledge:

  • First, since we cannot know anything about G-d Himself, we can only recognize Him through His works and wonders. From a study of astronomy, we preceive His might. (Yad, Yesodei HaTorah 4:12)
  • Second thing we learn is how careful one must be to have pity and give charity. The rich are called the "great light," while the poor are the "small light." Just as the moon, which has no light of its own, receives light from the sun, so must the rich allow the poor to benefit from them. We must emulate the stars and angels who always help one another, as we say each day in the Targum to Yeshayahu 6:3 in the prayer U'Bha LeTziyon," And they receive from one another." This can lead to true reverence. (Tikunei Zohar)
The spheres consist of fire and water. The same is true of the angels, which are half fire and half water. (Yerushalmi, Rosh Hashanah) Even though fire and water cannot normally coexist, G-d's word is sufficient to make peace between them. It is thus written, "He makes peace in His heights" (Iyov 25:2).

The world has four directions:

  1. East - comes light.
  2. West - comes clouds, mists, cold, rain and heat.
  3. North - shedim (demons) and noxious spirits. (Pirkei Rabbi Eliezer)
  4. South - good dew.

Three sides of the world are closed with continents, but the north is open. This is an indication of G-d's greatness. If any person says that he is a god because of his wealth or power - and there were actually people who made such claims, as we find in the Nevi'im (Prophets) - we say of him, "If your claim is true, then complete the north."

Another benefit we derive from knowing astronomy is that when a person mediates on these things, he begins to realize just how little man can know. He becomes filled with humility and contrition, realizing how unimportant he is in the general scheme. (Ibid.; Yad)

This quality was best attained by Moshe, who said, "We are what, that you complain against us" (Shemot 16:7). The Torah lauds Moshe as having reached the ultimate level of humility, saying, "The man Moshe was very humble, more than any man on the face of the earth" (Bamidbar 12:3). The Torah does not emphasize Moshe's wisdom, but his humility.


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Source: Midrash Says; Me'am Lo'ez

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