A B’rakha on the Venus Transit

[Tag-MehirTzedek]

http://machonshilo.org/en/eng/list-ask-the-rav/46-tphilla-and-brakhoth/599-a-brakha-on-the-venus-transit
A B’rakha on the Venus Transit?
 






Question
 



May I ask the Rav a shaila?  I am interested in astronomy.  Do you recommend I say a bracha when I witness an unusual astronomical event such as the transit of the sun by Venus that is to occur in a few days?
 



Answer
 


1. Your question is a very good one. The B'rakha 'Ose B'reshith (this is the correct nusah, not 'Ose Ma'ase B'reshith) is a generic b'rakha which Hazal recommend be recited when witnessing several types of natural phenomena which are majestic and impressive, reminding us of He who created all that we see and hear. Thus we find this b'rakha is to be said when hearing thunder, seeing lightning, experiencing an earthquake, seeing comets or falling stars, or even upon seeing mountains and valleys, seas and rivers which make an impression on us. See Rambam's MT B’rakhoth 10:16-17.
 
2. This B'rakha is also recited annualy upon seeing the Sun on the day of the summer solstice. See here for a fuller discussion of this matter. (A revised version of this latter responsum is in the works.)

3. Viewing the transit of Venus across the face of the Sun is surely as impressive and majestic a sight as seeing a great mountain or a falling star. I therefore consider it proper and correct to recite the B'rakha 'Ose B'reshith if one is able to view the Venus transit.
 



Rabbi David Bar-Hayim

[Tag-MehirTzedek]

The transit begins at 6:04 pm on June 5th , New Yorkers will only be able to view it for two hours before the Sun sets.

 

[muman613]

Interesting... My good friend in minyan happens to be a big astronomy fan. He will undoubtedly be watching this event.

[muman613]

Did anyone else witness the Venus transit? I watched it for 10 minutes this afternoon at work. They had set up telescopes for us to watch with...

[Sveta]

2. This B'rakha is also recited annualy upon seeing the Sun on the day of the summer solstice. See here for a fuller discussion of this matter. (A revised version of this latter responsum is in the works.)

Every year? It's supposed to be once in 28 years on Tekufat Nissan, the Halachic Vernal Equinox (April 8), not the Summer Solstice.

[muman613]

Every year? It's supposed to be once in 28 years on Tekufat Nissan, the Halachic Vernal Equinox (April , not the Summer Solstice.

That is a different Bracha... That is Birkat HaChama

http://www.chabad.org/holidays/sun/default_cdo/aid/817861/jewish/Birkat-Hachamah.htm
http://www.chabad.org/library/article_cdo/aid/817862/jewish/About.htm

Every 28 years the sun returns to the same position, at the same time of the week, that it occupied at the time of its creation—at the beginning of the fourth day of creation. A special blessing – called Birkat Hachamah, "the sun blessing" – is recited to mark this event. Due to the rarity of this event, this blessing is customarily recited amid large public gatherings of men, women and children.

Tag was talking about a blessing on the Summer Solstice...

[Tag-MehirTzedek]

Every year? It's supposed to be once in 28 years on Tekufat Nissan, the Halachic Vernal Equinox (April , not the Summer Solstice.

 Yes every year. The once in 28 years calculation is wrong and wrong time of the year as well. If interested let me know I will link you the information on this.

[Sveta]

What is the source for a bracha on the Summer Solstice? Also, is that Tekufat Tammuz (July 8) or the astronomical one?

I remember Rav Bar-Hayim opposed saying the bracha for Birkat HaChama. I think he only believes in the Talmud Yerushalmi and not the version in the Talmud Bavli. He thinks the baraita in Mesechet Brachot regarding Birkat HaChama is made up.

[Sveta]

So what about a bracha on a solar eclipse? On Erev Rosh Chodesh Elul in 2017, there will be a total solar eclipse visible in many places in the United States. It's a rare once in a lifetime event even rarer than Birkat HaChama.

[muman613]

There is a difference between saying the blessing on the summer solstice and the 28 year cycle of the Birkat HaChama. The summer solstice occurs every year, but the Birkat HaChama is said when the sun is supposed to be at the same place it was when it was created, and this occurs only once every 28 years.

There are questions as to whether the calculations of the day are correct. Due to changes in the calendar that most nations use it is difficult to reckon the exact date {because the sun was created on a Wednesday}.

Here are some good resources which explain why Birkat HaChama is only said once every 28 years.

http://ascentofsafed.com/cgi-bin/ascent.cgi?Name=sun28
http://www.globalyeshiva.com/forum/topics/on-the-talmud-dialectics

Therefore, Rabbi Huna (Palestinian Talmud, Berakhoth 9:2) explained “during its season” in the following way: “[That which you say here (i.e. about the necessity of making a blessing over the sun) is referring to the rainy season alone, after three days [of downpour]. This happens to be that which is written (Job 37:21): ‘As for this time, they see not the bright light in the heavens, but a wind blows and cleanses them.’” Meaning, Rabbi Huna requires making a blessing over the sun each year during the winter solstice, when rain is prevalent in the Land of Israel.
 
In subsequent years to this teaching, in the generation that followed Rabbi Huna, an exceptional man of learning came along, whose name was Abaye, and he explained “during its season” to mean “at the end of its cycle,” just as we find the word “tekufah” (i.e. season) used elsewhere in the sense of a “span or period of time,” as in Exodus 34:22: “And thou shalt observe… the feast of ingathering (i.e. Sukkoth) at the year’s end.” (Heb. תקופת השנה = tekufath hashanah). Seeing that the word “tekufah” is used in the Talmud when referring to the blessing made over the sun, Abaye reasons that it might also apply to the sun’s circuit. That is, when it completes a 28 year orbit around the universe, a cycle that repeats itself once in every 28 years. However, since “tekufah” can also refer to seasonal changes caused by the sun, he therefore requires having both conditions, i.e., (1) the sun’s completion of its orbit, and (2) a seasonal change affected by the sun, saying in the Babylonian Talmud (Berakhoth 59b):
 
“[They make the blessing] every twenty-eight years, when the cycle repeats itself, and the season happens to fall in Nisan (i.e. Spring equinox), during the hour of Shabtai (Saturn), that is to say, at nightfall on the third day of the week (Tuesday) when the fourth day (Wednesday) actually ushers in.”
 
Here, Abaye, requires making the blessing over the sun on a Wednesday (i.e. Tuesday night), just as when the sun and moon, planets and stars, were all created on a Wednesday of the week (cf. Gen. 1:14-19), and to do so only in the first hour of the night after the sun sets, when the earth is then governed by the astral influences of the planet Saturn (Heb. Shabtai), just as it was when G-d first created the great and lesser lights in the sky during the first hour of the evening of that weekday, on the 28th of Elul, some 5771 years ago, when the influences of Saturn prevailed. Although one does not see the sun at night, the sense here of saying, “He that sees the sun, etc.” (Palestinian Talmud, ibid.) is rather, “He that considers the sun’s position, etc.” – even though he does not actually see it when he blesses over it. Maimonides, however, in his Code of Jewish Law (Mishne Torah, Hilkoth Berakhoth 10:18) actually requires making the blessing over the sun during the day, when he can see the sun, as does the Shulhan Arukh (Orah Hayyim, section 229:2). This, however, was not a requisite in Rabbi Shimon Kiara’s “Halakhoth Gedoloth” (Hilkoth Berakhoth ha-meqomoth). Neither does the author of “Halakhoth Gedoloth” decide in this case, one way or the other, whether he is in favour of Rabbi Huna’s opinion or in favor of Abaye’s opinion, or of both, leaving the matter open to interpretation. It is to be noted here that Haga’oth Maimoni brings down Rabbi Huna’s opinion as Halacha in Hilkoth Berakhoth, chapter 10 letter ayin.

[Tag-MehirTzedek]

I remember Rav Bar-Hayim opposed saying the bracha for Birkat HaChama. I think he only believes in the Talmud Yerushalmi and not the version in the Talmud Bavli. He thinks the baraita in Mesechet Brachot regarding Birkat HaChama is made up.

 Not true, he takes both the Talmudhim into account

"1. The text before us in the Talmudh Bavli (B'rakhoth 59b) is corrupt. The statement attributed to Abbaye - the supposed source of this B'rakha - was never said by him, and was interpolated into the text at the beginning of the period of the Rishonim. None of the G'onim knew of Abbaye's statement. Some, such as Rav Sa'adya Gaon (p. 90), contradict it. It follows that the notion of saying a B'rakha once in 28 years (and on something one cannot see) was never mandated by the Sages. This entire issue is based on an error in the text.

2. The statement is almost certainly based on a sectarian solar calendar, such as that mentioned in the Book of Jubilees. Thus the entire concept contradicts Hazal who worked with a lunar calendar."

http://machonshilo.org/en/eng/list-ask-the-rav/46-tphilla-and-brakhoth/289-birkath-hahamma


http://machonshilo.org/en/eng/list-ask-the-rav/46-tphilla-and-brakhoth/600-a-brakha-on-the-venus-transit 
 ( The links also provided in this link for further discussion).

[muman613]

I gotta say this Rabbi is one prickly guy. Constantly claiming that he knows better than ages of Rabbis who came before him... I doubt he will change the tradition...

I guess all these Rabbis are mistaken and teaching falsehood:

http://koshertube.com/videos/index.php?option=com_seyret&task=searchvideos&Itemid=4&searchkey=HaChama

[muman613]

http://www.berachot.org/halacha/24_birkathachammah.html


4. Birkat Hachammah

The Gemara berachot 59b states:
תנו רבנן: הרואה חמה בתקופתה לבנה בגבורתה וכוכבים במסילותם ומזלות כסדרן, אומר ברוך עושה בראשית. ואימת הוי? - אמר אביי: כל עשרים ושמונה שנין, והדר מחזור ונפלה תקופת ניסן בשבתאי באורתא דתלת נגהי ארבע

“Our Rabbis taught: On seeing the sun at its tekufah, the moon at its strength, the stars in their paths, and the Zodiacal constellations in their order, one says Blessed be the Maker of creation. And when does this happen? Abaye said: Every 28 years when the cycle begins again and the Nisan equinox falls into Saturn on the evening of Tuesday, going into Wednesday.”

      Abaye’s explanation is based on Shmuel’s calculation that each Tekufah (season) is 91 days and 7.5 hours long. Therefore, 4 seasons, or one solar year, would be 365.25 days (or 365 days and 6 hours). Additionally Abaye’s explanation assumes Rav Yehoshua’s position regarding the creation of the world:

     (There is a famous dispute in Gemara Rosh Hashana 10-11 when the world was created: Rav Yehoshua says it was Nissan while Rav Eliezer says it was in Tishrei – the Gemara on 12a concludes that we hold like Rav Yehoshua for calculating the tekufot and Rav Eliezer for numerating the years).

     The sun and the moon were first set into place on the evening of the fourth day of creation, or in our terms – Tuesday evening at 6:00 PM. That was the first Tekufat Nissan. One solar year later was the second Tekufat Nissan. Since a solar year, according to Shmuel, is 365.25 days – and since 365 comprises 52 weeks plus a remainder of 1.25 days – the second tekufat Nissan occurred 1.25 days later in the week than the first tekufat Nissan. Thus, the second tekufat Nissan was 1 day and 6 hours (or 30 hours) after Tuesday 6:00 PM, which would be midnight 12:00 AM between Wednesday and Thursday.

      If you were to keep adding 30 hours to the first Tekufat Nissan (Tuesday 6:00 PM…Wednesday 12:00 AM…Friday 6:00 AM…Saturday 12:00PM…Sunday 6:00 PM…Monday 12:00 AM…Wednesday 6:00 AM…ect…) it would take 28 years until the Tekufat Nissan returned to Tuesday 6:00 PM.

     If you notice the pattern, every 4 years the tekufah returns to the same time of the day (6:00 PM). Also, since 1.25 times 4 is 5 - Every set of 4 years will start 5 days later in the week. So if the first set of 4 was on a Tuesday, the second set of 4 would be on a Sunday. The third will be on a Friday, the fourth on a Wednesday, the fifth on a Monday, the sixth on Saturday, the seventh on Thursday and finally at the very beginning of the eighth cycle it will be back to Tuesday. So it takes 7 full sets of 4 to return to the same day of the week, hence it takes 28 years.

     In a sense this is the sun’s anniversary which we celebrate by making our special birkat haChammah on. Therefore this April 8, 2009 in the morning we will be saying Birkat Hachammah

[muman613]

By the way I said Birkat HaChama on April 8th, 2009...

[Tag-MehirTzedek]

I gotta say this Rabbi is one prickly guy. Constantly claiming that he knows better than ages of Rabbis who came before him... I doubt he will change the tradition...

I guess all these Rabbis are mistaken and teaching falsehood:

 I think the [censored] is the one you see on the mirror.
 
 One of the qualities of a Hacham is to have "Holy boldness" that is one of the lessons that Rebbe Nachman MiBreslov teaches ( I thought you would know that since you claim to be his follower).
 
   He is teaching Halacha at the very least in the way that he sees is correct and the truth. How do you disrespect a Rav for having a different Halahic opinion? And this is not the first time you have been using such language towards him, just for having a Halahic opinion different then others. I guess you would be against Rabbi Kahane ZTL HYD and call him a "[censored]" because he disagreed from some others as well.

[Sveta]

I know all about Birkat HaChama.

But I don't know what he's talking about to say a bracha for the Summer Solstice. It seems like something made up.

[Tag-MehirTzedek]

I know all about Birkat HaChama.

But I don't know what he's talking about to say a bracha for the Summer Solstice. It seems like something made up.

his B'rakha is mentioned in the Talmudh Y'rushalmi (B'rakhoth 9:2) and in WaYiqra Rabba (23: 8 ). According to these sources (which also know nothing of a 28-year cycle) the B'rakha should be said whenever one sees the sun and is moved by its power and majesty, something which happens occasionally. When one internalizes the fact that this is a manifestation of HASHEM's wisdom and power, one makes the B'rakha. Further one should say it if the sun was not visible for three days (such as consecutive stormy or cloudy days). This is what I recommend doing. According to Rav Sa'adya Gaon one recites the B'rakha annually on the summer or June soltice (June 20-21). This too is possible.



On this day the sun is at its highest point in the sky and its rays most direct and powerful.

[muman613]

I think the [censored] is the one you see on the mirror.
 
 One of the qualities of a Hacham is to have "Holy boldness" that is one of the lessons that Rebbe Nachman MiBreslov teaches ( I thought you would know that since you claim to be his follower).
 
   He is teaching Halacha at the very least in the way that he sees is correct and the truth. How do you disrespect a Rav for having a different Halahic opinion? And this is not the first time you have been using such language towards him, just for having a Halahic opinion different then others. I guess you would be against Rabbi Kahane ZTL HYD and call him a "[censored]" because he disagreed from some others as well.

If he is saying that he believes that this is the Halacha then it is fine. But it seems that everything you post here is of the type which says 'My findings are the only correct way' and 'everyone else is wrong'. I see that in several of the posts you have posted here.

I have listened to Rabbi Kahane and I agree with every word he says. I have no problem with people interpreting Halacha in the best way they can with the learning they received from their Rebbes.... My problem occurs when he appears to say that his way is the correct way and everyone else is wrong. What basically he is doing is saying our mitzvot are meaningless. Because I said Birkat HaChama on April 8th, 2009 I must have done it wrong according to your rabbi. But your Rabbi appears to be the only one who says it is wrong... I cannot find another source on the internet which says that Birkat HaChama is every year and not every 28 years...

[muman613]

Tag,

I am sorry it appears that I am disrespecting your Rabbi. It is not my intention. I am just expressing my opinion that I have explained several times before. I don't want to be on your wrong side, and as a result I apologize for my comment. If he is saying that according to his understanding this is how the blessing is supposed to be said then I fully respect his view, and I might even investigate it. But my impression has been otherwise {and I will not repeat it}. I am accepting of all kinds of views on Halacha as long is it is rooted in verifiable Jewish sources. I am not close-minded and I usually accept things which appear to make sense based on my own understanding of the issues.

Again I apologize for creating a division concerning Rav BarHayim...

[Sveta]

Did anyone else witness the Venus transit? I watched it for 10 minutes this afternoon at work. They had set up telescopes for us to watch with...

I saw it live on the TV on the news about 7 years ago. I don't think it's possible to view yourself because it is not safe to stare at The Sun and you woulndn't notice a difference in the Sunlight like you do when there's a solar eclipse.

[Sveta]

 Not true, he takes both the Talmudhim into account

"1. The text before us in the Talmudh Bavli (B'rakhoth 59b) is corrupt. The statement attributed to Abbaye - the supposed source of this B'rakha - was never said by him, and was interpolated into the text at the beginning of the period of the Rishonim. None of the G'onim knew of Abbaye's statement. Some, such as Rav Sa'adya Gaon (p. 90), contradict it. It follows that the notion of saying a B'rakha once in 28 years (and on something one cannot see) was never mandated by the Sages. This entire issue is based on an error in the text.

2. The statement is almost certainly based on a sectarian solar calendar, such as that mentioned in the Book of Jubilees. Thus the entire concept contradicts Hazal who worked with a lunar calendar."

If what you're saying is true, then we are wrong in beginning the prayer for rain on December 4/5. Even the Tekufa of Rav Adda uses a solar calendar in order to make leap years. We're not crazy like the Muzzies who only go by The Moon. We use both The Sun and The Moon.

[Sveta]

his B'rakha is mentioned in the Talmudh Y'rushalmi (B'rakhoth 9:2) and in WaYiqra Rabba (23: 8 ). According to these sources (which also know nothing of a 28-year cycle) the B'rakha should be said whenever one sees the sun and is moved by its power and majesty, something which happens occasionally. When one internalizes the fact that this is a manifestation of HASHEM's wisdom and power, one makes the B'rakha. Further one should say it if the sun was not visible for three days (such as consecutive stormy or cloudy days). This is what I recommend doing. According to Rav Sa'adya Gaon one recites the B'rakha annually on the summer or June soltice (June 20-21). This too is possible.



On this day the sun is at its highest point in the sky and its rays most direct and powerful.

The Jewish Solstice is July 7-8. This year it fell out the night before the fast of The 17th of Tammuz, Motza'ei Shabbat, July 7. It's called Tekufat Tammuz. Next year it will be Monday, whch corresponds with Rosh Chodesh Av, one full Jewish year from now.

[Sveta]

I like his Nusach Eretz Yisrael and his Al HaNissim for Yom Ha'Atzmaut and Yom Yerushalayim. I don't mind if he says Ashkenazim that live in Israel can eat Kiniyot on Passover. But I don't like how we translierates Hebrew and how he insults Birkat HaChama.

So what about the question about a solar eclipse? I know there is no bracha on a lunar eclipse. This is because the Moon is likened to the Jewish People and is a bad omen for the Jews. I also know that if someone saw a lunar eclipse and they know it means the monent of fullness, they can't recite Kiddush Levanah anymore even if the Halachic deadline did not pass. But if someone didn't see the eclipse or didn't know it means the moment of fullness, then they can still recite Kiddush Levanah up until the Halachic deadline.

The goyim are likened to the Sun so it's not a bad omen. So what is the Halachic ruling on a solar eclipse?

Also, do any other rabbis besides Rav Bar-Hayyim allow the a bracha on either a solar eclipse or a Transit of Venus?

[Sveta]

Earlier this year, I could see Venus every evening after Sunset right next to the Crescent Moon with Jupiter right below. Venus is the brightest object in the night sky after the Moon. Is there a bracha to say if you see something like that?

[Tag-MehirTzedek]

Israeliheart- on Bircat Hachama shiur explanation

 
http://machonshilo.org/en/eng/list-audio-shiurim/41-audiohalakha/614-blessing-of-the-sun-birkath-hama