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. 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 sun  occurs for the following four reasons: For not having eulogized a chief judge a chief judge is comparable to the sun , for he enlightens and clarifies things for the community - Maharsha ; for not having helped a betrothed maiden when she called for help to save her from ill treatment ; for committing adultery and for killing two brothers on the same day. The Talmud indicates that an eclipse of the moon and stars is caused by four kinds of sin :. 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. 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. In the final analysis, our behaviors cause the eclipse of the moon. Yirmeyahu Jeremiah Be not dismayed at the signs of heaven ; for the heathen are dismayed at them.
Jewish tradition explains that the sun represents the Gentile nations , so a lunar eclipse is regarded as a bad sign for the Jewish people because the moon is a metaphor for us. However, there are exceptions to the rule that a full lunar eclipse is bad news for Jews ; for two dates only in the Jewish calendar. The first is Pesach , the 15th of Nisan , the festival celebrating the exodus of the Jews from Egypt. The oral Torah states that there was a lunar eclipse on that night ; the evil that the Egyptians wanted to do the Jews boomeranged against them and there was a civil war that night among the Egyptians.
As a result this night is called, "Leil Shemurim" — a night of protection, of guardings,  as we relate in the haggada. The one other exception is on the other major festival : Succoth , that falls exactly six lunar months later on the 15th of Tishri. King David says, "Hide me in Your Succah on a day of evil".
October lunar eclipse - WikiVisually
The year is year 19 of the nineteen year metonic  cycle. The year is a Yobel jubilee year according to some opinions. The year is the first year of the Shmita cycle. The year is the year when we begin reading the Torah, starting with Genesis, using the septennial or triennial Torah cyle lectionary.
The Midrash also teaches us that our behavior is related to an eclipse:. 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. 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.
III, 5. People are not ashamed but worship them. They see them being punished  but are not ashamed. 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  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  by doing mitzvot , good deeds. Our mazal, our out-flow, depends on our actions and our prayers. With our prayers we can change the celestial signs ; we can move the sun , moon , and stars!
This is what HaShem taught Avraham in:. Bereshit Genesis And Abram said, Behold, to me thou hast given no seed : and, lo, one born in my house is mine heir. 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. Now I would like to look at these past eclipses as a contrast to the series of eclipses that will be visible in In this sequence of eclipses, there are five lunar eclipses and one solar eclipse.
These two series of eclipses in and in are separated by slightly more than eighteen years. This period of time is called a Saros cycle. 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.
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 are related to the eclipses that begin in The Saros cycles connects these two series. The tekufah of Tishri will fall twenty - two days later on the festival of Shemini Atzeret. It is "The eighth day". It marks the beginning of the rainy season in Israel. This mysterious festival is not linked to an historical event or an agricultural event , as are all of the other festivals.
The Torah and Haftarah readings, as well as the prayers and synagogue service, all focus in on The King and His people.
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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 Haphtarah  on that day:. Shemot Exodus ,. Bamidbar Numbers ,. These two are only rarely separated, they are normally read together.
After they are separated in , they will not be separated again until Masei has very profound implications and is tied into the meaning of the number forty - two. These prophetical readings will provide significant insights into the events of the week of the eclipse. There will be another total lunar eclipse on Wednesday, October 8, Includes Israel.
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.
Eclipsing Earthquakes: 1 of 6 Jan 4 2011 Day little judgment, Tevet 28
In a Sabbatical year, the fields are not planted and we end the triennial 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 a bad omen  for the Jew. Additionally, the end of the lectionary cycle , which exactly corresponds to the Sabbatical cycle , has us reading Bamidbar Numbers and Devarim Deuteronomy.
The next eclipse will be a total solar eclipse on Friday, March 20, Partial eclipse in Israel. This will be Adar 29, 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 Haphtarah on this special Shabbat :.
Shemot Exodus — ,. Yehezekel Ezekiel - Sephardim ,. Yehezekel Ezekiel Ashkenazim. We will read the following Torah and Haphtarah for Rosh Chodesh :. Bamidbar Numbers — ,. Please be aware that all solar eclipses occur immediately before, or on, Rosh Chodesh. The next eclipse will be a total lunar eclipse on Saturday, April 4, Includes Israel. This is year eighteen of the nineteen year cycle ; it is not a leap year Normal. We will read the following Torah and Haftarah on this day:.
See yovel1 The Yovel begins on Tishri 1, September 14, All Hebrew indentured servants go free during the Yovel year. The next eclipse will be a total lunar eclipse on Monday, September 28, Partial in Israel. 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 Haphtarah on this day:. Bamidbar Numbers - , and. Finally, there will be lunar eclipse on Wednesday, March 23, This will be II Adar 13, on the anno Mundi calendar.
This will be the Fast of Esther. This eclipse occurs on the day before Purim. ONLY in the years ,  ,  and in have we had four total lunar eclipses on the Biblical festivals! The following table illustrates the connections between the four sets of eclipses:. Passover eve. Tabernacles eve. New Year for festivals and for Jewish Kings. New year for Gentile Kings. The day before Purim. Nisan 14, Nisan 1, Tishri 1, April 13, October 7, March 18, April 2, March 21, Total lunar. Annular solar. Partial solar.
Penumbral lunar. April 24, October 6, April 15, October 8, April 3, March 23, Partial lunar. Adar 29, Elul 29, March 20, April 4, Total solar . The first set of eclipses falls entirely within the Nisan triennial cycle — the second three and a half years of a septennate. The second set of eclipses falls entirely within the Tishri triennial cycle — the first three and a half years of a septennate. The third set of eclipses falls entirely within the Tishri triennial cycle — the first three and a half years of a septennate.
The last set of eclipses begin in the Nisan triennial cycle — the second three and a half years of a septennate, and finish in the Tishri cycle of the next septennate. October 8, Tishri 14, is a full moon , a total lunar eclipse,  Succoth , and the Draconids meteor shower. It is the new year for Jewish kings. Mishkan assembled and disassembled — day 7. BaMidbar Rabba, Chapter The Children of Israel used the manna which was in their vessels. Kidushin 38a. I have built a chart of all the lunar eclipse total or near total eclipses from till This chart can be viewed here: eclipse1.
This chart shows that ONLY in the years ,  ,  and in have we had four total lunar eclipses on the Biblical festivals! Ok, so we have four total lunar eclipses at six month intervals, and we have five lunar eclipses all falling on Biblical festivals. Is that unusual? I am glad you asked, because I had the same question myself. The short answer is: Yes! The long answer is that celestial mechanics are such that we see a fair number of lunar eclipses that happen at six month intervals, based on NASA data. What is a lunar eclipse, and why will the moon be red?
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.
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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,, km , mi ; at a distance of , km , mi , the mean distance of the moon from the earth, it has a diameter of about km about 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. Before the moon enters the umbra in either total or partial eclipse, it is within the penumbra and the surface becomes visibly darker. 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. 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, our Sages, did not include eclipses on the list of Wonders of Nature upon which we say Berachot.
An eclipse is as much a WOW kind of experience as a shooting star or a rainbow. 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  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. 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.
The eclipse sequence of — is striking in that it is the first time since Nisan 14, April 24, 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.
On Pesach , the overriding event is the fall of Egypt, which allowed the Bne Israel to escape slavery and proceed to Mt. This was the major historical event that facilitated the creation of Bne Israel and the introduction of Torah into the world. Other catastrophic collapses, like the Great Flood, the collapse of the Tower of Babel and the destruction of Sodom, were not directly linked to the creation of Bne Israel and the acceptance of Torah, so the collapse of Egypt was different and crucial.
Succoth is directly connected to prophecies concerning the future collapse of the cultures of Yishmael and Eisav at the time of Mashiach. We know this from the astounding haftaras we read on Succoth , describing the War of Gog and Magog, the climactic war involving all of civilization, that will occur at that season.
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On the first day of Succoth we read:. Zechariah Behold, a day of the LORD cometh, when thy spoil shall be divided in the midst of thee. This begs the question: What is the meaning of the number four? The number four , more than any other digit, plays a significant part in the Passover and the Feast of Tabernacles. 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. There are four categories of persons who must thank HaShem for deliverance from danger: sea voyagers, desert travelers, released prisoners and people who have recovered from sickness. The Gaon of Vilna indicates that the deliverance from Egypt symbolizes rescue from all these four hazards.
I will bring you out from under the burdens of the Egyptians, and. Saros means repetition in the ancient Babylonian tongue. Once the Saros cycles were discovered, eclipses could be predicted accurately centuries in advance. The famous astronomer-astrologer-geographer Ptolomy, c. Many of his keys to eclipse interpretation are still used today. That eclipses trigger political events and natural phenomena is certain.
Astrologers have pointed out the correlation between earthquakes and eclipses. In his record of the Peloponnesian War, the Greek historian Thucydides relates that earthquakes and eclipses of the Sun, which came to pass more frequently than had been remembered in former times.
On Sept. Because lunar eclipses are visible at night , sub-consciousness and the dream state are activated. The darkness of night, which has been illuminated by the Full Moon, becomes completely darkened by the Earth's shadow. Too much focus on the concerns of Earth can prevent the full reflection of our spiritual light.
Eclipses of the Moon Full Moons represent a waking experience in the dream of our life. We can perceive where we have placed too much emphasis on worldly things. The energies of a lunar eclipse might represent dominance or conquest of materialism over instinct and memory as the Earth obstructs the Sun's reflection. Viewed another way this represents the conscious mind overcoming instinct or habitual behavior.
Jansky reports, "It has been shown that at the time of the Full Moon, and especially during a lunar eclipse, the surface tension of all fluids is increased the molecular cohesive forces at the surface of any fluid. Ancient astrologer-priests used these cycles in their predictions. Jansky explains, "The first eclipse in the series commences as a tiny solar eclipse at either the North or South Pole. Subsequent solar eclipses occur farther from this pole as the series progresses. Toward the middle of the series the eclipses commence becoming total as their route over the Earth's surface takes them farther from the pole where they started and closer to the equatorial latitudes.
Later after, a series of annular and total solar eclipses, the eclipses begin to get progressively more partial again, the last in the series occurring at the opposite pole from which it started. Powers, The Sun was recognized as one of the greatest of the Lakota's divine Controllers. Inktomi, the trickster-spider , mediates between gods and men weaving the ladder between heaven and earth.
The Morning Star is said to represent the light of knowledge as a counter to the darkness of ignorance. In the Ghost Dance ritual, the morning star was identified with the Messiah: it was the "yellow star" who those in Ghost Dance trance were supposed to watch. It appears in the form of a Maltese cross on many ghost shirts worn by the dancers. Download Main page full moon. Total eclipse of the moon oct 27, :.
Date conversion. Meditation is a potent method of service to humanity when the mind is used as a channel for the reception of the energies of light and love and the will-to-good and their direction into human consciousness. And the moment of the Full Moon each month offers the greatest opportunity for meditation - particularly in group formation - to be used as a means of cooperation with the divine Plan or Intention for our world.
Bailey Illuminating dreams and guiding inspirations will come during the three days following this lunar eclipse as revelations filter into consciousness. The eclipses of this October 13 th and October 27th are part of the Saros 6 eclipse series. Saros number determines the theme of an eclipse series: Princess Diana was born, met prince Charles and died under a Saros 18 eclipse. The Moon card is 18 in Tarot. The interval of , days 15 1, years between 3 April A. To the very day, it is equal to saros periods of 6, The saros is a period of It should be emphasized that the fact that the same period of time 1, years can be equal both to a lunisolar calendar realignment interval and to saros periods is very surprising because the length of the saros is also determined by other factors.
Is there any astronomical significance to the number ? Yes, it turns out that saros periods is the realignment interval for a saros with the solar year. That is, if one counts saros periods from the lunar eclipse that occurred on the proposed date for the Crucifixion, 1 April A. Note, however, that the saros alignment is only sufficient for eclipses to reoccur for up to 70 saros periods; thus, eclipses do not reoccur after saros periods.
After saros periods, the lunar orbit is in about the same orientation relative to the sun, which causes the Judean calendar to also begin to repeat because it uses the actual observed lunar position rather than the average position. In summary, a period of 1, years , days is simultaneously two realignment intervals: 1 for the day, week, month, and year of the Jewish calendar; and 2 for the saros and the year. But for what reason? Timing of the Last Dispensation. This is the dispensation of the fulness of times.
When did it begin? At the First Vision? At the organization of the Church? Thus, apparently this dispensation could not have fully begun before 3 April , when the keys of Elijah were restored. But why would the bestowal of the keys of the dispensation of the fulness of times have been timed to coincide with a special anniversary of the Resurrection? Perhaps he also implied that the time had fully come to begin the fulness of times. Thus, on Sunday, 3 April , apparently the time had fully come to open the dispensation of the fulness of times on a special anniversary of the fulness of time of the Resurrection.
The Church would then enter into an era of temple work and building up the kingdom, having had all of the preparatory keys restored. Restoration of the Temple. The Lord used the symbolism of comparing his body to the temple. John It seems very fitting that the restoration of the power and glory of the temple should occur on such a noteworthy anniversary of the restoration of the body of the Savior to power and glory. Note that the words resurrection and restoration are used interchangeably in the Book of Mormon as in Alma 40—41 , which is not surprising because resurrection is a type of restoration.
Further, one can note the calendrical similarity of the events of the week prior to April 3, according to the chronology presented in Part 1. On Sunday, 27 March A. John —7. Similarly, the Kirtland Temple was dedicated on Sunday, 27 March See History of the Church, — Body of the Church Restored. Thus, a correspondence is suggested between the birth of the Savior and the birth of his church.
See Alma Thus, a correspondence is suggested between the restoration of the body of the Savior to a fulness of power and the restoration of the body of the Church to the fulness of the Melchizedek Priesthood. The restoration of the keys of this dispensation was an extremely important event which occurred on a very special anniversary of the proposed resurrection date for our Lord and Savior, Jesus Christ.
Figure 1. It has a second hand, a minute hand, and an hour hand to keep track of three different time intervals. The starting point of the day occurs when all three hands point exactly straight up. A realignment interval for the watch is completed when all three hands again point straight up, that is, after exactly twelve hours. Realigning the hands of a watch is simple because there are an exact number of seconds in a minute and an exact number of minutes in an hour. Thus, the first realignment interval encountered is a perfect lineup, and there is no reason to search for more accurate intervals.
A question fundamental in the construction of any calendar is how to align the different cycles. The solution lies in finding an interval that is approximately a whole number of all the cycles. The problem can be represented by the device drawn in Figure 2a. The large pulley has a circumference equal to If each one has an arrow painted on it that points exactly vertical, after how many revolutions will both arrows be pointing straight up again?
Because the circumference is an irrational number of days, as is the case with most astronomical periods, the two pointers never again point straight up exactly simultaneously.