In this paper I would like to take another look at the Lunar eclipses that I examined in 5755 (1995). This review was prompted by the fact that these past eclipses are virtually identical to the eclipses which we will see six years from now, in 5774 - 5776. This suggests that there is a pattern that HaShem is using to get our attention. Since, as we shall see, an eclipse serves as an evil omen, it is important that we understand what we are to do in order to show that we have learned the lessons that the eclipses are coming to teach.

The whole point of studying celestial events is to learn to understand the message that The Creator is sending to His people. If we waste our time with foolish speculations, then we will be trampling upon a very precious gift from HaShem. Therefore, I hope to bring out the lesson that needs to be learned and the actions that need to be performed in light of these eclipses, these judgments from HaShem.

The current year is 5768 (2008). This year is a Shmita (Sabbatical) year. The next year, 5769 (2009) is when we will say Birchat HaChama[1]. This very special blessing is recited on Nisan 14, 5769 (April 8, 2009) which is Erev Pesach (Passover eve). These are very auspicious times for us to serve and praise HaShem for His care of His people. These are the times for us to renew our love and avodah (service) for HaShem.

We know, from celestial geometry, that a lunar eclipse can only occur in the middle of the Biblical month, and that a solar eclipse can only occur at the beginning of a Biblical month (Rosh Chodesh – New Moon).

The first of every Biblical month is called Rosh Chodesh (new moon), and several of the festivals fall on the middle of the month (full moon). Thus the eclipses are poised to fall on Rosh Chodesh (solar) and the festivals. The fact that they come in groups, six months apart, is again related to celestial geometry.

If the eclipses fall at regular intervals, how can we relate them to our behavior and responsibilities? It would seem that they are just celestial events that are unrelated to our behavior. So, how can we KNOW that they are related to our behavior and that they are sent by HaShem to speak a specific message to us?

The fact that they are a specific message from HaShem can be learned from the Torah:

Bereshit (Genesis) 1:14-15 And God said, Let there be lights in the firmament 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 firmament of the heaven to give light upon the earth: and it was so.

The following chart provides a summary of the two sets of eclipses that we will examine in this study:

5755 - 5756

5774 - 5776

Partial Lunar Eclipse

Nisan 15, 5755

(April 15, 1995)

Pesach (Passover)

Lunar Eclipse

Nisan 15, 5774

(April 15, 2014) Pesach (Passover)

Penumbral Lunar Eclipse

Tishri 14, 5756

(October 8, 1995)

Erev Succoth (Feast of Tabernacles eve)

Lunar Eclipse

Tishri 14, 5775

(October 8, 2014)

Erev Succoth

Solar Eclipse

Nisan 28, 5756

(April 17, 1996)

The 13^th day of the Omer

Solar Eclipse

Adar 29, 5775

(March 20, 2015)

The new year for Jewish kings.

Lunar Eclipse

Nisan 15, 5756

(April 3, 1996)

Pesach (Passover)

Lunar Eclipse

Nisan 15, 5775

(April 4, 2015)

Pesach (Passover) and Shabbat (Sabbath)

Lunar Eclipse

Tishri 15, 5757

(September 27, 1996)

Succoth (Feast of Tabernacles)

Lunar Eclipse

Tishri 15, 5776

(September 28, 2015) Succoth (Feast of Tabernacles)

Partial Lunar Eclipse

II Adar 15, 5757

(March 24, 1997)

Shushan Purim

Penumbral Lunar Eclipse

II Adar 13, 5776

(March 23, 2016)

Fast of Esther

The lunar eclipse on II Adar 15, 5757 (March 24, 1997) is the end of the first triennial Torah cycle. At this time we are three and a half (3½) years into the seven year Sabbatical (shmita) cycle. Thus the series of eclipses that began in 1995 (5755) will be completed at the same time that Jews were completing the first triennial Torah cycle by reading the end of Devarim (Deuteronomy). We complete the Torah and the heavens complete their eclipse sequence!

The lunar eclipse on Tishri 15, 5776 (September 28, 2015) is end of the second triennial Torah cycle. At this time we have finished one Sabbatical (shmita) cycle and we are ready to begin a new Sabbatical cycle and the first triennial Torah cycle, of three and a half years (3½) of the new Sabbatical year. Thus the festival eclipse series, that started in 5774 (2014) will be completed at the same time that Jews are finishing the book of Devarim (Deuteronomy) in the second triennial Torah cycle. We see a picture of a complete Sabbatical cycle, of seven years, in these two eclipse sequences.

Thus we see that these two lunar eclipse cycles are ‘tuned’ to the shmita (Sabbatical) year and the Triennial Torah cycle.

The coming eclipses, in 5774 (2014), are part of the next Shmita (Sabbatical) cycle and occur during the year of the Jubilee (Yovel). Now, since both the Shmita and the Yovel year provide us with extra time for Torah study, then we can begin to see the tikkun (correction) for the eclipses. If we study Torah then we will be less likely to fall into the sins which cause an eclipse.

I would like to look at these past eclipses as a contrast to the series of eclipses that will be visible in 5774 (2014). In this sequence of eclipses, there are five lunar eclipses and one solar eclipse.

We know that these eclipse are related to our behavior from the oral Torah, Mechilta to Parshat Bo (second chapter) as well as in the Talmud:

Succah 29a Our Rabbis taught, When the sun is in eclipse, it is a bad omen for the whole world. This may be illustrated by a parable. To what can this be compared? To a human being who made a banquet for his servants and put up for them a lamp. When he became wroth with them he said to his servant, ‘Take away the lamp from them, and let them sit in the dark’. It was taught: R. Meir said, Whenever the luminaries are in eclipse, it is a bad omen for Israel since they are inured to blows. This may be compared to a school teacher who comes to school with a strap in his hand. Who becomes apprehensive? He who is accustomed to be daily punished. Our Rabbis taught, When the sun is in eclipse it is a bad omen for idolaters; when the moon is in eclipse, it is a bad omen for Israel, since Israel reckons by the moon and idolaters by the sun. If it is in eclipse in the east, it is a bad omen for those who dwell in the east; if in the west, it is a bad omen for those who dwell in the west; if in the midst of heaven it is bad omen for the whole world. If its face is red as blood, [it is a sign that] the sword is coming to the world; if it is like sack-cloth, the arrows of famine are coming to the world; if it resembles both, the sword and the arrows of famine are coming to the world. If the eclipse is at sunset calamity will tarry in its coming; if at dawn, it hastens on its way: but some say the order is to be reversed. And there is no nation which is smitten that its gods are not smitten together with it, as it is said, And against all the gods of Egypt I will execute judgments. But when Israel fulfill the will of the Omnipresent, they need have no fear of all these [omens] as it is said, Thus saith the HaShem,' Learn not the way of the nations, and be not dismayed at the signs of heaven, for the nations are dismayed at them, the idolaters will be dismayed, but Israel will not be dismayed. Our Rabbis taught, On account of four things is the sun in eclipse: On account of an Ab Beth din who died and was not mourned fittingly; on account of a betrothed maiden who cried out aloud in the city and there was none to save her; on account of sodomy, and on account of two brothers whose blood was shed at the same time. And on account of four things are the luminaries in eclipse: On account of those who perpetrate forgeries, on account of those who give false witness; on account of those who rear small cattle in the land of Israel; and on account of those who cut down good trees.

Although eclipses can be described in natural terms and occur at set intervals, they nevertheless indicate that the period is one of Divine retribution for various sins. The Talmud indicates that an eclipse of the moon and stars is caused by four kinds of sin:

(1) forgery,

(2) false witness,

(3) breeding small cattle in Israel (for they spoil the land), and

(4) cutting down fruit-trees.

Thus we see that the behavior of the Children of Israel brings us judgment from HaShem in the form of an eclipse.

Do you find this idea to be difficult given that our Hakhamim can predict with great precision eclipses of both the moon and the sun? Does this mean that people engage in forgery, bearing false witness, etc., with the same clock-like regularity as the movements of the sun and the moon?

The answer is yes! Anyone who seriously evaluates his own behavior will discover that we habitually fall into the same sins on a very predictable basis. It is only the Tzadik, the righteous man, who is working on himself who can look back and see that he no longer repeats his sins. Most of us are not like this. We are complacent in our study and in our mussar[2]. We do not work on ourselves.

In the final analysis, our behavior cause the eclipse of the moon. Therefore, it behooves us to correct our behavior.

Yeremiyahu (Jeremiah) 10:2 Be not dismayed at the signs of heaven; for the heathen are dismayed at them.

Was the eclipse visible?

The Midrash also teaches us that our behavior is related to an eclipse:

Midrash Rabbah - Leviticus XXXI:9 R. Levi said: Every day the Holy One, blessed be He, sits in judgment on the globes of the sun and the moon which are reluctant to go forth to shine upon the world. What reason do they give? People burn incense to us, people worship us. R. Justa b. Shunem said: What does the Holy One, blessed be He, do to them? He sits in judgment on them and they go forth and shine upon the world against their will. Hence it is written, Every morning doth He bring His right to light--lo ne'dar {Zeph. III, 5). What is the meaning of ’lo ne'dar’? 'It does not cease.’ But the unrighteous knoweth no shame (ib.). People are not ashamed but worship them. They see them being punished^{^[3]} but are not ashamed.^{^[4]}

The Midrash is relating the fact that we pay undue attention to the celestial bodies. Because we do this, we fail to pay attention to the specific things that we can do to correct the eclipses in the first place. The Midrash specifically relates that we should be involved in Torah study so that we can properly worship and serve HaShem. Remember that if we are doing what we are supposed to be doing, then HaShem will rearrange the celestial bodies to show an improved future where we are no longer deserving of judgment. It behooves us to be doing the commands of HaShem that we learn through our Torah study.

The Shaloh[5] tells us that seeing a lunar eclipse implies a bad sign. HaShem would ascertain that the Jews would see it if they were sinning. However, if they were not sinning, HaShem would darken the sky so that the eclipse would not be visible.

Jews are not limited by the boundaries of nature, including the celestial bodies. We have the power to change our mazal[6] by doing mitzvot, good deeds. Our mazal, our out-flow, depends on our actions and our prayers. With our prayers we can change the celetial signs, we can move the sun, moon, and stars! This what HaShem taught Avraham in:

Bereshit (Genesis) 15:3-6 And Abram said, Behold, to me thou hast given no seed: and, lo, one born in my house is mine heir. 4 And, behold, the word of HaShem came unto him, saying, This shall not be thine heir; but he that shall come forth out of thine own bowels shall be thine heir. 5 And he brought him forth abroad, and said, Look now toward heaven, and tell the stars, if thou be able to number them: and he said unto him, So shall thy seed be. 6 And he believed in HaShem; and he counted it to him for righteousness.

Avraham was supposed to read the story that the stars were spelling out. From this, Avraham could see that HaShem had changed the stars to conform to the prophecy given to Avraham.

The Saros Cycle

These two series of eclipses are separated by slightly more than eighteen years. This period of time is called a Saros cycle. There are roughly 29 lunar and 41 solar eclipses in an 18 year 11 day Saros period. This means that one Saros, of eighteen years+, after an eclipse, the Sun, Earth, and Moon return to approximately the same relative geometry, and a nearly identical eclipse will occur. Thus we would expect that the eclipses six years from now should be nearly identical to the eclipses we experienced eleven years ago. This also suggests that there is a connection between these sets of eclipses.

Lunar and solar eclipses are possible only when the Moon is close to one of the nodes of its orbit (i.e. the points where the lunar orbit, which lies on a plane displaced by five degrees from the ecliptic plane, intersects the ecliptic plane, where the Earth orbit lies). Now the sequence of nodes repeats itself every Saros, implying that the Saros typically defines the interval between two successive lunar or solar eclipses in a given point of the Earth.

Thus the Saros cycles teaches us that the eclipses which began in 5755 are related to the eclipses that begin in 5774. The Saros cycles connects these two series.

Future Eclipse Details

There will be a total lunar eclipse on Tuesday, April 15, 2014 (Includes Israel). This is Nisan 15, 5774 on the Anno Mundi calendar, which will be Pesach, G-d willing. This is year 17 of the 19 year cycle, it is a leap year (Full-leap). This is the sixth year of the Shmita cycle. We will read the following Torah and Haftorah on that day:

Shemot (Exodus) 12:21-51,

Bamidbar (Numbers) 28:16-25,

Yehoshua (Joshua) 5:2 – 6:1 + 27 (Sephardim),

Yehoshua (Joshua) 3:5-7;

Yehoshua (Joshua) 5:2 – 6:1 + 27 (Ashkenazim).

These prophetical readings will provide significan insights into the events of the week of the eclipse.

There will be another total lunar eclipse on Wednesday, October 8, 2014 (Includes Israel). This will be Tishri 14, 5775 on the Anno Mundi calendar, which will be Erev Succoth (the eve of the Feast of Tabernacles). This is year 18 of the 19 year cycle, it is not a leap year (Normal). This will be a Shmita (a Sabbatical) year. The Sabbatical year will begin on Tishri 1, just fourteen days before the eclipse. In a Sabbatical year, the the fields are not planted and we end the Torah lectionary cycle in this year. What makes this interesting is that the Sabbatical year is for the benefit of the Jew while the eclipse comes as an bad omen[7] for the Jew. Additionally, the end of the lectionary cycle, which exactly corresponds to the Sabbaticl cycle, has us reading Bamidbar (Numbers) and Devarim (Deuteronomy).[8]

There will be a total solar eclipse on Friday, March 20, 2015 (Partial eclipse in Israel). Which will be Adar 29, 5775 on the Anno Mundi calendar. This is a Shmita (Sabbatical) year. The next day will be the beginning of the new year for Jewish kings. It is also a very special Shabbat (Sabbath). It will be one of four special Sabbaths that will be observed before Pesach (Passover). It is called Shabbat HaChodesh. We will read the following Torah and Haftorah on this special Shabbat:

Shemot (Exodus) 11:1 – 12:28,

Yehezekel (Ezekiel) 45:18 - 46:15 (Sephardim),

Yehezekel (Ezekiel) 45:16-46:18 (Ashkenazim).

This Shabbat is also special because it is Shabbat Rosh Chodesh (New Moon). We will read the following Torah and Haftorah for Rosh Chodesh:

Bamidbar (Numbers) 27:15 – 28:25,

Yeshayahu (Isaiah) 66:1-24.

Please be aware that all solar eclipses occur immediately before Rosh Chodesh.

There will be a total lunar eclipse on Saturday, April 4, 2015 (Includes Israel). This is Nisan 15, 5775 on the Anno Mundi calendar, which will be Pesach (Passover) and Shabbat. This is year eighteen of the nineteen year cycle, it is not a leap year (Normal). We will read the following Torah and Haftorah on this day:

Shemot (Exodus) 12:21-51,

Bamidbar (Numbers) 28:16-25,

Yehoshua (Joshua) 5:2 – 6:1 + 27 (Sephardim),

and

Yehoshua (Joshua) 3:5-7;

Yehoshua (Joshua) 5:2 – 6:1 + 27 (Ashkenazim).

5776 AM (2016 CE) is a Yovel (Jubilee) year according to Rabbi Yehuda + Rabbanan. See yovel1. The Yovel begins on Tishri 1, 5776 (September 14, 2015). All Hebrew indentured servants go free during the Yovel year.

There will be a total lunar eclipse on Monday, September 28, 2015 (Partial in Israel). This will be Tishri 15, 5776 on the Anno Mundi calendar, which will be Succoth (Feast of Tabernacles). This is year nineteen of the nineteen year cycle, it is a leap year (Full-leap). This is the first year of the Shmita cycle. We will read the following Torah and Haftorah on this day:

Vayikra (Leviticus) 22:26 - 23:44,

Bamidbar (Numbers) 29:12 - 29:16, and

Zechariah 14:1-21.

Finally, there will be lunar eclipse on Wednesday, March 23, 2016. This will be II Adar 13, 5776 on the anno Mundi calendar. This will be the Fast of Esther.

The following table illustrates the connections between the two sets of eclipses:

What is a lunar eclipse, and why will the moon be red?^{^[10]}

The earth, lit by the sun, casts a long, conical shadow in space. At any point within that cone the light of the sun is wholly obscured. Surrounding the shadow cone, also called the umbra, is an area of partial shadow called the penumbra. The approximate mean length of the umbra is 1,379,200 km (857,000 mi); at a distance of 384,600 km (239,000 mi), the mean distance of the moon from the earth, it has a diameter of about 9170 km (about 5700 mi).

A total lunar eclipse occurs when the moon passes completely into the umbra. If it moves directly through the center, it is obscured for about two hours. If it does not pass through the center, the period of totality is less and may last for only an instant if the moon travels through the very edge of the umbra.

A partial lunar eclipse occurs when only a part of the moon enters the umbra and is obscured. The extent of a partial eclipse can range from near totality, when most of the moon is obscured, to a slight or minor eclipse, when only a small portion of the earth's shadow is seen on the passing moon. Historically, the view of the earth's circular shadow advancing across the face of the moon was the first indication of the shape of the earth.

Before the moon enters the umbra in either total or partial eclipse, it is within the penumbra and the surface becomes visibly darker. The portion that enters the umbra seems almost black, but during a total eclipse, the lunar disk is not completely dark; it is faintly illuminated with a red light refracted by the earth's atmosphere, which filters out the blue rays. Occasionally a lunar eclipse occurs when the earth is covered with a heavy layer of clouds that prevent light refraction; the surface of the moon is invisible during totality.

Eclipse Blessing?[11]

Is there a bracha, a blessing, for an eclipse? Jews have a blessing for everything that brings us benefit. This suggests that if there is no blessing for a significant event, then there is no benefit to the Jew. So, is there a bracha for an eclipse? No, we do not have a bracha and we do not say a bracha for an eclipse. The primary reason we do not say one, is that Chazal, the Sages, did not include eclipses on the list of Wonders of Nature upon which we say Berachot. Why did Chazal not include this phenomenon of nature on the "bracha list". An eclipse is as much a WOW kind of experience as a shooting star or a rainbow. It certainly leads us to marvel at the Creator's handiwork.

The Hebrew term for eclipse gives the answer away. Likui - defect. The Talmud states, as we read earlier, that a Likui of the Sun is a bad sign for the world; a lunar Likui is a bad sign for Israel. Being associated with bad signs, the eclipse was not assigned a bracha.

HaRav Chaim David HaLevi[12] raises the possibility that had eclipses been better understood in days of old, Chazal might have included them in the bracha (blessing) oseh maasei bereshit (who works the wonders of creation) with other natural phenomena.

It is probable, however, that Chazal were not relating to what eclipses actually are, but rather to what they appear to us to be. And this does not depend on the scientific details of the mechanics of an eclipse. During an eclipse, we witness the powerful, constant light and energy of the Sun being diminished. Or the light of a full Moon paling to a feeble glow. In both cases, we can read the chilling reminder that it is in HaShem's Hands as to whether we live in light or suffer in darkness. An eclipse might not be a bad sign of a particular event or time, but it still has the negative flavor that kept it off the bracha (blessing) list.

Eclipse Analysis

The eclipse sequence of 5774 – 5776 is striking in that it is the first time since Nisan 14, 5727 (April 24, 1967) that we have had four lunar eclipses that fell on Passover, Tabernacles, Passover, and Tabernacles – at six month intervals. This is the closest interval that a lunar eclipse can occur.

The number four (4)

This begs the question: What is the meaning of the number four? Four is the value of the Hebrew letter dalet: ד, and the word ‘dalet’ means door.

The number four, more than any other digit, plays a significant part in the Passover and the Feast of Tabernacles. Lets start by looking at the role the number four has in our Passover celebration:

The Haggada is replete with things that number four:

Y There are the four sons,

Y four glasses of wine,

Y four questions.

Y Four mitzvot: Matza, maror, haggada, and four cups.

Y Three matzot which become four.

Pesach is preceeded by four special Sabbaths: Shabbat Shekalim, Shabbat Zakhor, Shabbat Parah, Shabbat HaChodesh.

The holiday itself even has four names: Chag HaPesach (the Festival of Passover), Chag Hamatzot (the Festival of Matzah), Chag Ha'aviv (the Festival of Spring) and Z'man Cheiruteinu (the Time of our Freedom).

There are four categories of persons who must thank HaShem for deliverance from danger: sea voyagers, desert travellers, released prisoners and people who have recovered from sickness. The Gaon of Vilna indicates that the deliverance from Egypt symbolises rescue from all these four hazards.

The Torah uses four expressions to describe our redemption from Egypt: HaShem said to the Jews in Egypt⁶:

Shemot (Exodus) 6:6-7 Wherefore say unto the children of Israel, I [am] HaShem, and

1. I will bring you out from under the burdens of the Egyptians, and

2. I will rid you out of their bondage, and

3. I will redeem you with a stretched out arm, and with great judgments: And

4. I will take you to me for a people, and I will be to you a God: and ye shall know that I [am] HaShem your God, which bringeth you out from under the burdens of the Egyptians.

The number four signifies the completion of our exiles. The nation of Israel became full and complete upon the fulfillment of the fourth utterance of redemption, this fourth and final stage in their development.

Now, lets see the role that four plays in the Feast of Tabernacles:

The holiday of the Feast of Tabernacles has many special commandments, one of these is to take four species, hold them together, and wave them. These species are:

Etrog - an unusual citrus fruit

Lulav - a frond from a date palm

Hadas - myrtle and

Arava - the water willow.

One of the rules concerning performance of the commandment to take four species is that all four are critical, meaning that even if one lacks only the lowly arava, it is impossible to fulfill this commandment.

Succoth continues the motif of the number four when the Talmud tells us that the Feast of Tabernacles was one of the four times in the year when the earth is judged.

Rosh HaShana 16a MISHNAH. AT FOUR SEASONS [DIVINE] JUDGMENT IS PASSED ON THE WORLD:[13] AT PASSOVER IN RESPECT OF PRODUCE; AT PENTECOST IN RESPECT OF FRUIT; AT NEW YEAR ALL CREATURES PASS BEFORE HIM [GOD] LIKE CHILDREN OF MARON,[14] AS IT SAYS, ‘HE THAT FASHIONETH THE HEART OF THEM ALL, THAT CONSIDERETH ALL THEIR DOINGS’;[15] AND ON TABERNACLES JUDGMENT IS PASSED IN RESPECT OF RAIN.

From the above we learn that on Succoth the world is judged with respect to rain. During this festival HaShem determines how much rain the world (Israel) deserves.

During Succoth, in the Temple, we also saw another series of the number four, as we can see from the following Mishna:

Sukkah 51a MISHNAH. HE WHO HAS NOT SEEN THE REJOICING AT THE PLACE OF THE WATER-DRAWING HAS NEVER SEEN REJOICING IN HIS LIFE. AT THE CONCLUSION OF THE FIRST FESTIVAL DAY OF TABERNACLES THEY[16] DESCENDED[17] TO THE COURT OF THE WOMEN WHERE THEY HAD MADE A GREAT ENACTMENT. THERE WERE THERE GOLDEN CANDLESTICKS WITH FOUR GOLDEN BOWLS ON THE TOP OF EACH OF THEM AND FOUR LADDERS TO EACH, AND FOUR YOUTHS DRAWN FROM THE PRIESTLY STOCK IN WHOSE HANDS WERE HELD JARS OF OIL CONTAINING ONE HUNDRED AND TWENTY LOG WHICH THEY POURED INTO THE BOWLS.

One final set of four is associated with both Pesach and Succoth. The year was divided into the four tekufoth or cycles. of Tishri, Tebet, Nisan, and Tammuz, each of which commenced on a fixed date of the solar year. Most people know these tekufoth as the vernal equinox (Nisan – Pesach), the summer solstice (Tammuz), the autumnal equinox (Tishri – Succoth), and the winter solstice (Tebet). Of these four turning points of the year, one occurs very close to Pesach and one occurs very close to Succoth. In fact, Pesach always occurs on the first full moon after the vernal equinox.

Thus we see that not only are the four eclipses on Pesach (Passover) and Succoth (Feast of Tabernacles), but the number four is intimately associated with these two festivals and hint to the mitzvot (actions commanded by G-d) of these two festivals.

The number five (5)

In 5774 we will see four lunar eclipses. We know from our study of the number four that there is always a fifth associated with the four. Therefore, with our four lunar eclipses we will see one solar eclipse between these four. Like the four fingers of the hand, the thumb is like the four, yet it is materially different having only one joint rather than two, and being opposable instead of inline. This teaches us that the solar eclipse is related to the lunar eclipses, yet it is materially different.

Now, lets look at another relevant symbol to a lunar eclipse, the moon.

What does the moon represent?

The moon is associated with the children of Israel. Like the moon, the fortunes of Israel wax and wane; sometimes there will be darkness and sometimes Israel will shine bright.

Just as the moon reflects the light of the sun, so too are the Jewish people meant to reflect the light of HaShem. The idea of being a “light to nations” is really that of being a reflector to the nations. In other words, it is the Jewish nation's role to reflect the light of Torah to every last corner on earth, and to not fulfill this function is to "eclipse" the world and leave it in darkness and chaos. This results in periods of historical darkness, and usually worse: Terrible anti-Semitism.

Just as the moon waxes and wanes, so too does Israel go through stages of light and darkness with the constant knowledge that there is light at the end of the tunnel.

Our Sages[18] associate the moon's periodic rebirth with the ultimate renewal the Jewish people will experience in the Era of the Redemption for the Jews “calculate their calendar according to the moon and resemble the moon”.[19] Just as the moon wanes and becomes concealed, for a certain time the Jewish people must endure the darkness of exile. The shining of the moon anew each month, however, reassures us of the coming of the ultimate rebirth, the redemption.

Thus the moon = Israel. An eclipse of the moon results when Israel is not being a light to the Gentiles.

Yeshayahu (Isaiah 49:6 yea, he saith, It is too light a thing that thou shouldest be my servant to raise up the tribes of Jacob, and to restore the preserved of Israel: I will also give thee for a light to the Gentiles, that thou mayest be my salvation unto the end of the earth.

The Color Red

Now that we understand the symbol of the moon, lets look at the meaning of the red color of an eclipsed moon. The red color that is often associated with a total lunar eclipse also has a meaning that can help us glean some insights into the meaning of a total lunar eclipse.

The color red, comes from the hebrew word אדום - adom. The Hebrew word Adama - אדמה (ground, soil, earth, land) derives from adom. This alludes to its original meaning the "red arable ground". Adam is also connected to adom because he was a red color. From adom, we also get such words as odem אודם - lipstick, maadim מאדים - Mars (the red planet) and the nation of Edom.

Red typifies war, murder, and blood-thirstiness.

The Torah’s first use of the word Edom, sets the word in the context of two brothers mourning the death of Avraham Avinu. One has just returned from a day of raping and murder, the other has spent the day mourning and preparing the traditional mourner’s meal of lentils. Both events center around the color red. Edom is shedding blood whilst Yaaqov is cooking red lentils. This is an important understanding.

The Torah repeats the association of Edom with Esau in:

Bereshit (Genesis) 36:1 Now these [are] the generations of Esau, who [is] Edom.

Bereshit (Genesis) 36:8 Thus dwelt Esau in mount Seir: Esau [is] Edom.

Bereshit (Genesis) 36:43 Duke Magdiel, duke Iram: these [be] the dukes of Edom, according to their habitations in the land of their possession: he [is] Esau the father of the Edomites.

Now we know that when Torah repeats a matter it is to emphasize the connection. Thus Torah is connecting Esau to Edom.

This encounter shows that Esau is more concerned for this world than for the next world:

Bereshit (Genesis) 25:32 Esau cried out, "Why do I need the birthright?"

A Heavenly Voice echoed, "Why do you need the blessing?" (Midrash HaGadol 25:32)

Blessings made the difference between living ONLY in this world and also living in the Olam HaBa, the World to Come:

Yitzchak avoided using HaShem's Name in Esau's blessing since the purpose of Esau's blessing was to grant him his full reward in this world so that he should be excluded from the blessings of the World to Come (Midrash Pliah). We have examined this issue in greater detail in the study titled: WICKED.

For, that is what Edom is all about, THIS WORLD, even at the cost of eternity. Thus, by extension, Galut Edom, the fourth and final exile of the Jewish people has been meant to endure in advance of Mashiach's arrival, is one that eternalizes the temporal.

Red is the color that is associated with the sefirah of Gevurah (Strength/Might). This sefirah is associated with the virtue of Yirah (Fear of HaShem) and with the ministry of the Sheliach [Chazan/Bishop]. This sefirah is on the left and is the attribute associated with ‘witholding’ and with discipline. That is why when a father and son walk together, the son walks to his father’s left.

Chazal[20] also teach that gevurah is responsible for victory in war, because this involves bloodshed. The color red is also used to express hatred, anger, fury, and Divine judgment.[21]

The color red is often associated with sin and impurity.

Yeshayhu (Isaiah) 1:18 Come now, and let us reason together, saith HaShem: though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool.

Red - the color of unadulterated physicality.

Chazal were able to identify where in Tanakh[22] the Roman Empire was spoken of based on the characteristics they saw in Rome. Rome displayed, it seemed, characteristics similar to Edom, the national enemy of the Jews of longstanding. Was it not an Edomi (Herod) who was a vassal to Rome? Wasn't Rome's imperial color red? Wasn't Mars its sar (prince)?

We have a halacha that the color red may not be worn, as it was the color that harlots wore.

War?

Many will immediately think that lunar eclipses are related to war. After all, we had three lunar eclipses before the Israeli independence war, and before the six day war of 1967 in Israel. However this can not be for several reasons:

1. The four lunar eclipses on Pesach, Succoth, Pesach, and Succoth in 1884 and 1885 had no Israeli war associated with them – There was no Israel.

2. There were no lunar eclipses in 1973 during/before the Yom Kippur war.

3. There were no wars in 1967 when we had three lunar eclipses on the festivals.

4. There were no lunar eclipses durring the Gulf war.

5. HaShem does not want to warn His People about war. War is the outcome of their behavior. He cares about behavior – obedience to Torah!

So, what is going on? What does HaShem want to convey with a lunar eclipse? Lets answer this question by going back to 1881 through 1885 and try to understand that sequence of eclipses.

In 1881 the Jewish Reform movement began at a conference in 1881. At this conference, a platform of principles was adopted that denied the validity of Jewish law (halacha). As a result of this platform there was a split in 1885 that resulted in the formation of the Jewish Conservative movement. Both of these groups minimize halacha and teach others to do so.

Thus we could get a glimmer that the lunar eclipses are HaShem’s way of showing His displeasure with those who deviate from His Torah. His chosen people have a responsibility to serve HaShem and to obey His Torah. If they do not, then HaShem brings them lessons to help them understand. His signs are always instructions to help His people draw closer to Him through the Torah. The Torah is the key to understanding His signs!

What happened in 1948 and 1949? I suspect that HaShem was a bit displeased that Israel was becoming a new nation of non-Torah observant people. The leaders were certainly not observant and the whole country would follow their lead.

When Joshua first conquered Israel, the home for HaShem’s chosen people, he populated it with Torah observant people. The same is true of the people who repopulated Israel after the Babylonian diaspara, in the days of Ezra.

Keep in mind that HaShem desires to reward us for loving and attaching ourselves to Him. When we deviate from the ways of pleasantness and peace, then He will bring us back. His celestial events and signs are designed to encourage us to return to His ways.

Kiddush Lavanah with an Eclipse

Kiddush Lavanah, the blessing said after a new moon, can not be said during or after an eclipse as the moon is already waning at that point.

There are two main significances of looking at the moon for the Kiddush lavanah, one is the acknowledgement of a visual physical sign of HaShem's miracles, which we rarely, if ever get the opportunity or have the ability to see. The second meaning is that the just as the moon waxes and wanes just as the Jewish people have low and high points we will too be like the full moon and a “Light unto the nations”.

Messiah is the head of the body called Israel. The moon symbolizes Israel because it waxes and wanes and reflects the glory of HaShem as the moon reflects the sun. Thus the moon symbolizes the Messiah as the head the rosh of Israel. This helps us to understand that when we do the kiddush Lavanah we say the following words:

דוד מלך ישראל, חי, חי וקיים

David, King of Israel lives, lives and endures!

When we celebrate the New Moon we prophecy. We prophecy the coming, the crowning, and the remembrance of Messiah. We prophecy about the restoration of the twelve tribes (one for each of the twelve new moons) that make up the body of Mashiach. We prophecy regarding the seven + three men of the sephirot that will crown the Mashiach. Thus we learn that the congregation (the 7 + 3 men) is responsible for bringing about this renewal. After all, Rosh Chodesh = Chief renewal, or the renewal of the chief, i.e. Mashiach. When the moon is eclipsed, Mashiach is eclipsed and Israel is eclipsed. Yet, even when we are eclipsed we are still visible and we still provide a sign for the Gentiles.

During Kiddush Lavanah about the Jewish nation, "…In the future they will be renewed like the moon…", during the geula (the redemption) that is about to happen. During the galut (the exile), the Jewish nation is tired and restless, but during the geula we will all be renewed and all of our faults will be corrected. And this will happen before it is even possible to have an eclipse!

The full illuminating moon in the middle of the month refers to Mashiach after He did his job of taking the Jews out of galut (exile) and building the Beit HaMikdash (the Tabernacle). The small moon that doesn't illuminate and is hardly recognizable at the beginning of the month refers to Mashiach at the beginning of his revelation when we are still in galut, but can recognize and identify the Melech (King) Mashiach. This in essence is the greatest revelation during the yemot HaMashiach (Days of The Messiah), the revelation of Mashiach himself in all of his glory.

Thus we must not wait until a lunar eclipse to praise HaShem for renewing the moon.

The Yovel

The Torah commands us to count seven times seven years and then celebrate the fiftieth year as a Yovel (Jubilee). We have written extensively about the Yovel in our study titled: Yovel. Proposed dates for the Yovel, from various sources, are detailed in our study titled: Yovel1. The student interested in the details should consult those studies.

One of the most interesting Yovel calculations comes from those who combine the opinion of the Rabbanan and Hakham Yehoshua. This novel idea[23] suggests that we count fifty years for the Yovel up until the destruction of the Temple. After the destruction of the Temple we revert to counting forty-nine years with the first year of the next cycle being the Yovel year.

Remember that the major purpose of the Jubilee was the freeing of slaves to serve HaShem rather than a terrestrial master, on their own land. This suggests that the events of the Yovel should be related to freedom and to a return to eretz Israel.

This novel calculation shows the following Jubilees and their significance:

Yovel Year 46 - 5678

Shortly after the beginning of the 46^th Yovel, the Balfour Declaration was ratified. Dated November 2, 1917 (17th Marcheshvan 5678), the Balfour Declaration is one of the biggest steps towards gaining international recognition for the Return to eretz Israel.

Yovel Year 47 - 5727

The next Yovel year, according to this calculation, was in 5727. In Iyar 5727 (June of 1967), Yerushalayim, Yehuda, Shomron, the Golan, and Gaza came under Jewish control for the first time in centuries, and the move back to these areas, of eretz Israel, began.

Yovel Year 48 - 5776

This coming Yovel, and its events, are yet to be seen. Never the less, we can learn what kinds of events to expect.

By combining Rabannan’s count and R. Yehuda’s count, we find that the last Yovel year was 5727 (1967CE), the year of the 6-Day War. This was the 48th Yovel year starting from the time of Ezra in 3416. The Yovel year which is 49 years later is 5776. Perhaps the year following would be a fitting time for the Sanhedrin to assume or rather to resume its role in counting of Shmita and Yovel and to assume its role of leadership of Am Israel. This next Yovel would start the 49th Yovel period. Rather fitting that the Sanhedrin would count the last Yovel before the 50th Yovel, a Yovel of Yovels. Remember that only the Sanhedrin can count and sanctify the Yovel year.

Mashiach in 5775?

Another interesting aspect of the year 5775, is that Mashiach ben David will arrive at the end of a seven year Shmita cycle, according to Chazal in the Talmud:

Sanhedrin 97a ‘Thus hath R. Johanan said: in the generation when the son of David [i.e., Mashiach] will come, scholars will be few in number, and as for the rest, their eyes will fail through sorrow and grief. Multitudes of trouble and evil decrees will be promulgated anew, each new evil coming with haste before the other has ended.’

Our Rabbis taught: in the seven year cycle at the end of which the son of David will come-in the first year, this verse will be fulfilled: And I will cause it to rain upon one city and cause it not to rain upon another city;^{^[24]} in the second, the arrows of hunger will be sent forth;^{^[25]} in the third, a great famine, in the course of which men, women, and children, pious men and saints^{^[26]} will die, and the Torah will be forgotten by its students; in the fourth, partial plenty;^{^[27]} in the fifth, great plenty, when men will eat, drink and rejoice, and the Torah will return to its disciples; in the sixth, [Heavenly] sounds;^{^[28]} in the seventh, wars; and at the conclusion of the septennate the son of David will come (the first year of the next Shmita cycle). R. Joseph demurred: But so many septennates have passed, yet has he not come! — Abaye retorted: Were there then [Heavenly] sounds in the sixth and wars in the seventh! Moreover, have they [sc. the troubles] been in this order!^{^[29]}

Thus we might expect Mashiach ben David in a Yovel year. Please bear in mind that we do not know for certain when the next Yovel year will be. Further, Chazal have commanded us to expect Mashiach every day. Maimonides codifies this in Principle number twelve of his thirteen principles:

Principle XII. The era of the Mashiach

And this is to believe that in truth that he will come and that you should be waiting for him even though he delays in coming. And you should not calculate times for him to come, or to look in the verses of Tanach to see when he should come. The sages say: The wisdom of those who calculate times [of his coming] is small and that you should believe that he will be greater and more honored than all of the kings of Israel since the beginning of time as it is prophesied by all the prophets from Moses our teacher, peace be upon him, until Malachi, peace be upon him. And he who doubts or diminishes the greatness of the Mashiach is a denier in all the Torah for it testifies to the Mashiach explicitly in the portion of Bilaam and the portion of “You are gathered (towards the end of Deut)”. And part of this principle that there is no king of Israel except from the house of David and from the seed of Solomon alone. And anyone who disputes this regarding this family is a denier of the name of God and in all the words of the prophets.

Let us look today for Mashiach, and let His Majesty explain how the words of Chazal are reconciled at His coming, Amen V’Amen!

* * *

This study was written by Hillel ben David

(Greg Killian).

Comments may be submitted to:

Greg Killian

1101 Surrey Trace SE

Tumwater, WA 98501

Internet address: gkilli@aol.com

Web page: http://www.betemunah.org/

(360) 584-9352

Return to The WATCHMAN home page

Send comments to Greg Killian at his email address: gkilli@aol.com

[1] Birchat HaChama is the blessing of the sun which is the rarest, regularly said, blessing for the Jew. This blessing is recited only once every 28 years.

[2] The Hebrew term mussar (מוּסַּר), is from the book of Proverbs 1:2 meaning instruction, discipline, or conduct. This term is commonly understood to apply to specific actions to correct specific behavior.

[4] Continuing to worship them though given proof of the non-divine nature of the objects of their worship.

[6] Mazal is our out-flow of spiritual energy that flows through the stars.

[11] Rav Mordechai Shakovitzky z"l said that Oseh Maaseh Bereshit is NOT said on an eclipse, neither of the sun nor of the moon, because it is a "siman ra" (evil sign).

[12] Sephardi Chief Rabbi of Tel Aviv - Yafo; author of M'kor HaChayim and Assei L'cha Rav

[13] In accordance with its actions during the preceding year. By the ‘world’ here is probably meant only the people of Israel.

[14] The general sense of this obscure expression is ‘one by one’, ‘in single file’. Its precise meaning is discussed in the Gemara infra p. 18a q.v.

[17] The fifteen steps (mentioned later in our Mishnah) that led from the Court of the Israelites.

[21] Moses Cordevero, Pardes Rimonim in JM, pp. 146-147.

[22] Tanakh is a short hand way of saying: Torah (Law), Neviim (Prophets), and Ketuvim (writings).

[23] גילוי at http://keitzmeguleh.blogspot.com

[25] I.e., not actual famine, but the first signs thereof, no one being completely satisfied.

[26] Lit., ‘men on whose behalf miracles occur.’ — Jast.

[28] Either Heavenly voices announcing the advent of Messiah, or the blasts of the great Shofar; cf. Isa. XXVII, 13.

[29] Though troubles and evil decrees have come in abundance, they were not in the order prescribed.

Passover	The eve of the Feast of Tabernacles	The 13^th day of the Omer	Passover & Sabbath	The Feast of Tabernacles	Shushan Purim

Nisan 15, 5755	Tishri 14, 5756	Nisan 28, 5756	Nisan 15, 5756	Tishri 15, 5757	II Adar 15, 5757
April 15, 1995	October 8, 1995	April 17, 1996	April 3, 1996	September 28, 1996	March 23, 1997

	5775 is a Shmita Year			5776 is a Yovel (Jubilee) Year
Passover	The eve of the Feast of Tabernacles	New year for Jewish Kings[9]	Passover Weekly Sabbath	The Feast of Tabernacles	Fast of Esther

Nisan 15, 5774	Tishri 14, 5775	Adar 29, 5775	Nisan 15, 5775	Tishri 15, 5776	II Adar 13, 5776
April 15, 2014	October 8, 2014	March 20, 2015	April 4, 2015	September 28, 2015	March 23, 2016