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Save "YK Study session ~ Rabbis, mazal, and astrology
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YK Study session ~ Rabbis, mazal, and astrology

... רבי יונה ורבי יוסה סלקין מבקרה לרבי אחא דהוה תשיש. אמרין נלך בתר שמיעת בת קול. שמעין קליה דאיתתא אמרה לחבירתה איטפי בוצינה. אמרה לה לא יתטפי ולא מיטפי בוצינהון דישראל. רבי יוחנן הוה עבר בשוקא חמא חד מזבין מן אילין מלטומה. אמר ליה מן אילין את חיי. אמר ליה אין. שבקיה ואזיל ליה. בתר שעה עבר גביה. א"ל רבי צלי עלוי דמן ההיא שעתא לא זבנית כלום וא"ל שני אתרך פעמים ששינוי השם גורם פעמים ששינוי המקום גורם. תרין תלמידין מן דרבי חנינא הוין נפקין מקטוע כיסין. חמתין חדא איסטרלוגי'. אמר אילין תרין מי נפקין ולא חזרין. מן נפקין פגע בהון חד סב אמר לון זכון עמי דאית לי תלתא יומין דלא טעמית כלום. והוה עמון חד עיגול קצין פלגא ויהבינה ליה. אכל וצלי עליהון. אמר לון תתקיים לכון נפשיכון בהדין יומא היך דקיימתון לי נפשי בהדין יומא. נפקין בשלם וחזרן בשלם. והוון תמן בני אינש דשמעין קליה. אמרין ליה ולא כן אמרת אילין תרין מי נפקין ולא חזרין אמר אי דהכא גברא שקר דאיסטרולוגיי' דידיה שקרין. אפי' כן אזלין ופשפשון ואשכחון חכינתה פלגא בהדא מובלא ופלא בהדא מובלא. אמרו מה טיבו עבידתכון יומא דין. ותניין ליה עובדא. אמר ומה ההוא גברא יכיל עביד דאלההון די יהודאי מתפייס בפלגיה עיגול. ר' חונה משתעי הדין עובדא חד גיור הוה איסטרולוגוס חד זמן אתא בעי מיפיק. אמר כדון נפקין. חזר ומר כלום אידבקת בהדא אומתא קדישתא לא למיפרש מן אילין מילייא. ניפוק על שמיה דבריין

Rabi Yonah and Rabi Yoseh went to visit Rabi Acha, who was sick. They said to each other - let's go to the place where the bat kol is heard. They heard a female voice that spoke to another: 'the light is dimming' and the other responded 'the light of Israel will never dim or extinguish'. Rabbi Yochanan went to the marketplace. He saw a man selling dyes from resin. He asked: you make a living from these? The man answered: yes. [The rabbi] took leave and went his own way, and came back after an hour. [The man said] 'Please rabbi, pray for me because in the past hour I sold nothing.' [Rabbi Yochanan] said to him: change your location, since sometimes changing one's name is effective, sometimes changing the place is effective. Two students of Rabbi Haninah were going out to chop wood. A certain astrologer saw them and said, “These two will go out and not return.” When they went out, an elderly man said to them, “Do good for me, for I have had three days without tasting a thing.” They had one loaf with them; they cut half and gave it to him. He ate and prayed for them. He said to them, “May your souls be sustained this day as you have sustained my soul this day.” They went out in peace and returned in peace. There were people among them who heard [the astrologer’s] announcement. They said to him, “Did you not say, ‘These two will go out and not return?’” He [the astrologer himself] said, “In that case, he is a liar because his astrology is false.” Even so, they went out and searched and found a big snake — half [of the snake] in this bundle [of wood], and half in that bundle. They said [to the students], “What was the quality of your activities on that day?” They told them the story. [The astrologer] said, “And what could I do, when the God of the Jews is appeased by half a loaf?”

~ Note that the word "astrologer" appears in Hebrew letter exactly like that.

~ What is the astrologer's prediction? Why does it not happen?

~ In the context, what do these stories want to teach?

~ This is the Beit Alpha synagogue, where the most preserved mosaic with the astrology signs is found. Some other sites have been excavated. They appear to date from the 6th century CE.

~ How does this square with your own understanding of astrology and Judaism?

כְּתִיב אַפִּינְקָסֵיהּ דְּרַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי: הַאי מַאן דִּבְחַד בְּשַׁבָּא, יְהֵי גְּבַר וְלָא חֲדָא בֵּיהּ. מַאי [״וְלָא חֲדָא בֵּיהּ״]? אִילֵּימָא: וְלָא חַד לְטֵיבוּ, וְהָאָמַר רַב אָשֵׁי: אֲנָא בְּחַד בְּשַׁבָּא הֲוַאי! אֶלָּא לָאו חֲדָא לְבִישׁוּ, וְהָאָמַר רַב אָשֵׁי: אֲנָא וְדִימִי בַּר קָקוֹזְתָּא הֲוֵינַן בְּחַד בְּשַׁבָּא, אֲנָא מֶלֶךְ, וְהוּא הֲוָה רֵישׁ גַּנָּבֵי! אֶלָּא: אִי כּוּלֵּיהּ לְטֵיבוּ, אִי כּוּלֵּיהּ לְבִישׁוּ. מַאי טַעְמָא? דְּאִיבְּרוֹ בֵּיהּ אוֹר וָחוֹשֶׁךְ. הַאי מַאן דְּבִתְרֵי בְּשַׁבָּא יְהֵי גְּבַר רַגְזָן. מַאי טַעְמָא? מִשּׁוּם דְּאִיפְּלִיגוּ בֵּיהּ מַיָּא. הַאי מַאן דְּבִתְלָתָא בְּשַׁבָּא — יְהֵי גְּבַר עַתִּיר וְזַנַּאי יְהֵא. מַאי טַעְמָא? מִשּׁוּם דְּאִיבְּרוֹ בֵּיהּ עֲשָׂבִים. הַאי מַאן דִּבְאַרְבְּעָה בְּשַׁבָּא — יְהֵי גְּבַר חַכִּים וְנָהִיר. מַאי טַעְמָא? מִשּׁוּם דְּאִיתְּלוֹ בֵּיהּ מְאוֹרוֹת. הַאי מַאן דִּבְחַמְשָׁה בְּשַׁבָּא — יְהֵי גְּבַר גּוֹמֵל חֲסָדִים. מַאי טַעְמָא? מִשּׁוּם דְּאִיבְּרוֹ בֵּיהּ דָּגִים וְעוֹפוֹת. הַאי מַאן דִּבְמַעֲלֵי שַׁבְּתָא — יְהֵי גְּבַר חַזְרָן. אָמַר רַב נַחְמָן בַּר יִצְחָק: חַזְרָן בְּמִצְוֹת. הַאי מַאן דִּבְשַׁבְּתָא יְהֵי — בְּשַׁבְּתָא יְמוּת, עַל דְּאַחִילוּ עֲלוֹהִי יוֹמָא רַבָּא דְּשַׁבְּתָא. אָמַר רָבָא בַּר רַב שֵׁילָא: וְקַדִּישָׁא רַבָּא יִתְקְרֵי. אֲמַר לְהוּ רַבִּי חֲנִינָא, פּוּקוּ אֱמַרוּ לֵיהּ לְבַר לֵיוַאי: לֹא מַזַּל יוֹם גּוֹרֵם אֶלָּא מַזַּל שָׁעָה גּוֹרֵם. הַאי מַאן דִּבְחַמָּה — יְהֵי גְּבַר זִיוְתָן, יְהֵי אָכֵיל מִדִּילֵיהּ וְשָׁתֵי מִדִּילֵיהּ, וְרָזוֹהִי גַּלְיִין, אִם גָּנֵיב — לָא מַצְלַח. הַאי מַאן דִּבְכוֹכָב נוֹגַהּ — יְהֵי גְּבַר עַתִּיר וְזַנַּאי יְהֵי. מַאי טַעְמָא? מִשּׁוּם דְּאִיתְיְלִיד בֵּיהּ נוּרָא. הַאי מַאן דִּבְכוֹכָב — יְהֵי גְּבַר נָהִיר וְחַכִּים, מִשּׁוּם דְּסָפְרָא דְחַמָּה הוּא. הַאי מַאן דְּבִלְבָנָה — יְהֵי גְּבַר סָבֵיל מַרְעִין, בָּנֵי וְסָתַר, סָתַר וּבָנֵי, אָכֵיל דְּלָא דִּילֵיהּ וְשָׁתֵי דְּלָא דִּילֵיהּ וְרָזוֹהִי כַּסְיִין אִם גָּנֵב — מַצְלַח. הַאי מַאן דִּבְשַׁבְּתַאי — יְהֵי גְּבַר מַחְשְׁבָתֵיהּ בָּטְלִין. וְאִית דְּאָמְרִי: כׇּל דִּמְחַשְּׁבִין עֲלֵיהּ בָּטְלִין. הַאי מַאן דִּבְצֶדֶק — יְהֵי גְּבַר צִדְקָן. אָמַר רַב נַחְמָן בַּר יִצְחָק: וְצַדְקָן בְּמִצְוֹת. הַאי מַאן דִּבְמַאְדִּים — יְהֵי גְּבַר אָשֵׁיד דְּמָא. אָמַר רַב אָשֵׁי: אִי אוּמָּנָא, אִי גַּנָּבָא, אִי טַבָּחָא, אִי מָהוֹלָא. אָמַר רַבָּה: אֲנָא בְּמַאְדִּים הֲוַאי. אָמַר אַבָּיֵי: מָר נָמֵי עָנֵישׁ וְקָטֵיל. אִיתְּמַר, רַבִּי חֲנִינָא אוֹמֵר: מַזָּל מַחְכִּים, מַזָּל מַעֲשִׁיר, וְיֵשׁ מַזָּל לְיִשְׂרָאֵל. רַבִּי יוֹחָנָן אָמַר: אֵין מַזָּל לְיִשְׂרָאֵל. וְאַזְדָּא רַבִּי יוֹחָנָן לְטַעְמֵיהּ, דְּאָמַר רַבִּי יוֹחָנָן: מִנַּיִין שֶׁאֵין מַזָּל לְיִשְׂרָאֵל? שֶׁנֶּאֱמַר: ״כֹּה אָמַר ה׳ אֶל דֶּרֶךְ הַגּוֹיִם אַל תִּלְמָדוּ וּמֵאוֹתוֹת הַשָּׁמַיִם אַל תֵּחָתּוּ כִּי יֵחַתּוּ הַגּוֹיִם מֵהֵמָּה״ — הֵם יֵחַתּוּ, וְלֹא יִשְׂרָאֵל. וְאַף רַב סָבַר אֵין מַזָּל לְיִשְׂרָאֵל, דְּאָמַר רַב יְהוּדָה אָמַר רַב: מִנַּיִין שֶׁאֵין מַזָּל לְיִשְׂרָאֵל? — שֶׁנֶּאֱמַר: ״וַיּוֹצֵא אוֹתוֹ הַחוּצָה״, אָמַר אַבְרָהָם לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא: רִבּוֹנוֹ שֶׁל עוֹלָם, ״בֶן בֵּיתִי יוֹרֵשׁ אוֹתִי״, אָמַר לוֹ: לָאו — ״כִּי אִם אֲשֶׁר יֵצֵא מִמֵּעֶיךָ״. אָמַר לְפָנָיו: רִבּוֹנוֹ שֶׁל עוֹלָם נִסְתַּכַּלְתִּי בְּאִיצְטַגְנִינוּת שֶׁלִּי, וְאֵינִי רָאוּי לְהוֹלִיד בֵּן. אָמַר לוֹ: צֵא מֵאִיצְטַגְנִינוּת שֶׁלְּךָ, שֶׁאֵין מַזָּל לְיִשְׂרָאֵל. מַאי דַּעְתָּיךְ? דְּקָאֵי צֶדֶק בְּמַעֲרָב — מְהַדַּרְנָא וּמוֹקֵימְנָא לֵיהּ בְּמִזְרָח. וְהַיְינוּ דִּכְתִיב: ״מִי הֵעִיר מִמִּזְרָח צֶדֶק יִקְרָאֵהוּ לְרַגְלוֹ״. וּמִדִּשְׁמוּאֵל נָמֵי אֵין מַזָּל לְיִשְׂרָאֵל. דִּשְׁמוּאֵל וְאַבְלֵט הֲווֹ יָתְבִי, וַהֲווֹ קָאָזְלִי הָנָךְ אִינָשֵׁי לְאַגְמָא. אֲמַר לֵיהּ אַבְלֵט לִשְׁמוּאֵל: הַאי גַּבְרָא אָזֵיל וְלָא אָתֵי, טָרֵיק לֵיהּ חִיוְיָא וּמָיֵית. אֲמַר לֵיהּ שְׁמוּאֵל: אִי בַּר יִשְׂרָאֵל הוּא, אָזֵיל וְאָתֵי. אַדְּיָתְבִי אֲזַל וַאֲתָא. קָם אַבְלֵט שַׁדְיֵהּ לְטוּנֵיהּ, אַשְׁכַּח בֵּיהּ חִיוְיָא דִּפְסִיק וּשְׁדֵי בְּתַרְתֵּי גוּבֵּי. אֲמַר לֵיהּ שְׁמוּאֵל: מַאי עֲבַדְתְּ? אֲמַר לֵיהּ: כׇּל יוֹמָא הֲוָה מַרְמִינַן רִיפְתָּא בַּהֲדֵי הֲדָדֵי וְאָכְלִינַן. הָאִידָּנָא הֲוָה אִיכָּא חַד מִינַּן דְּלָא הֲוָה לֵיהּ רִיפְתָּא, הֲוָה קָא מִיכְּסַף. אָמֵינָא לְהוּ: אֲנָא קָאֵימְנָא וּמַרְמֵינָא. כִּי מְטַאי לְגַבֵּיהּ, שַׁוַּאי נַפְשַׁאי כְּמַאן דִּשְׁקִילִי מִינֵּיהּ, כִּי הֵיכִי דְּלָא לִיכְּסִיף. אֲמַר לֵיהּ: מִצְוָה עֲבַדְתְּ. נְפַק שְׁמוּאֵל וּדְרַשׁ: ״וּצְדָקָה תַּצִּיל מִמָּוֶת״, וְלֹא מִמִּיתָה מְשׁוּנָּה, אֶלָּא מִמִּיתָה עַצְמָהּ. וּמִדְּרַבִּי עֲקִיבָא נָמֵי אֵין מַזָּל לְיִשְׂרָאֵל. דְּרַבִּי עֲקִיבָא הַוְיָא לֵיהּ בְּרַתָּא, אָמְרִי לֵיהּ כַּלְדָּאֵי: הָהוּא יוֹמָא דְּעָיְילָה לְבֵי גְנָנָא, טָרֵיק לַהּ חִיוְיָא, וּמִיתָא. הֲוָה דָּאֵיג אַמִּילְּתָא טוּבָא. הָהוּא יוֹמָא שְׁקַלְתַּהּ לְמַכְבַּנְתָּא, דַּצְתַּהּ בְּגוּדָא, אִיתְרְמִי אִיתִּיב בְּעֵינֵיהּ דְּחִיוְיָא. לְצַפְרָא כִּי קָא שָׁקְלָה לַהּ, הֲוָה קָא סָרֵיךְ וְאָתֵי חִיוְיָא בָּתְרַהּ. אֲמַר לַהּ אֲבוּהּ: מַאי עֲבַדְתְּ? אֲמַרָה לֵיהּ בְּפַנְיָא אֲתָא עַנְיָא, קְרָא אַבָּבָא וַהֲווֹ טְרִידִי כּוּלֵּי עָלְמָא בִּסְעוּדְתָּא, וְלֵיכָּא דְּשָׁמְעֵיהּ. קָאֵימְנָא, שְׁקַלְתֵּיהּ לְרִיסְתָּנַאי דִּיהַבְתְּ לִי, יַהְבִתֵּיהּ נִיהֲלֵיהּ. אֲמַר לַהּ: מִצְוָה עֲבַדְתְּ. נְפַק רַבִּי עֲקִיבָא וּדְרַשׁ: ״וּצְדָקָה תַּצִּיל מִמָּוֶת״, וְלֹא מִמִּיתָה מְשׁוּנָּה, אֶלָּא מִמִּיתָה עַצְמָהּ. וּמִדְּרַב נַחְמָן בַּר יִצְחָק נָמֵי אֵין מַזָּל לְיִשְׂרָאֵל. דְּאִימֵּיהּ דְּרַב נַחְמָן בַּר יִצְחָק אָמְרִי לַהּ כַּלְדָּאֵי: בְּרִיךְ גַּנָּבָא הָוֵה. לָא שְׁבַקְתֵּיהּ גַּלּוֹיֵי רֵישֵׁיהּ. אֲמַרָה לֵיהּ: כַּסִּי רֵישָׁיךָ, כִּי הֵיכִי דְּתִיהְוֵי עֲלָךְ אֵימְתָא דִשְׁמַיָּא, וּבְעִי רַחֲמֵי. לָא הֲוָה יָדַע אַמַּאי קָאָמְרָה לֵיהּ. יוֹמָא חַד יָתֵיב קָא גָרֵיס תּוּתֵי דִיקְלָא, נְפַל גְּלִימָא מֵעִילָּוֵי רֵישֵׁיהּ, דְּלִי עֵינֵיהּ חֲזָא לְדִיקְלָא, אַלְּמֵיהּ יִצְרֵיהּ, סְלֵיק, פַּסְקֵיהּ לְקִיבּוּרָא בְּשִׁינֵּיהּ.

After citing relevant halakhot written in the notebooks of various Sages, the Gemara relates that it was written in Rabbi Yehoshua ben Levi’s notebook: One who was born on the first day of the week, Sunday, will be a person and there will not be one in him. The Gemara asks: What is the meaning of the phrase: There will not be one in him? If you say that there is not one quality for the best, that cannot be, as Rav Ashi said: I was born on the first day of the week, and one cannot say that there was nothing good about him. Rather, it must mean that there is not one quality for the worst. Didn’t Rav Ashi say: I and Dimi bar Kakuzta were both born on the first day of the week. I became a king, the head of a yeshiva, and he became the head of a gang of thieves, clearly a negative quality. Rather, one born on a Sunday is either completely for the best or completely for the worst. What is the reason for this? It is because both light and darkness were created on the first day of Creation. One who was born on the second day of the week, Monday, will be a short-tempered person. What is the reason for this? It is because on that day, the second day of Creation, the upper and lower waters were divided. Therefore, it is a day of contentiousness.
One who was born on the third day of the week will be a rich man and a promiscuous person. What is the reason for this? It is because on that day, the third day, vegetation was created. It grows abundantly but is also mixed together without boundaries between the grass and the plants.
One who was born on the fourth day of the week will be a wise and enlightened person. What is the reason for this? It is because the heavenly lights were hung in the heavens on that day, and wisdom is likened to light.
One who was born on the fifth day of the week will be a person who performs acts of kindness. What is the reason for this? It is because on that day the fish and fowl were created, and they do not receive their sustenance by performing work for people. They are sustained by the kindness of God alone.
One who was born on the sixth day of the week will be a seeker. Rav Naḥman bar Yitzḥak said that this means that he will be one who seeks out mitzvot, as most of the activity on Friday involves preparation for Shabbat.
One who was born on Shabbat will die on Shabbat, because they desecrated the great day of Shabbat on his behalf. Rava bar Rav Sheila said: And he will be called a person of great sanctity because he was born on the sacred day of Shabbat.
Rabbi Ḥanina said to his students who heard all this: Go and tell the son of Leiva’i, Rabbi Yehoshua ben Levi: It is not the constellation of the day of the week that determines a person’s nature; rather, it is the constellation of the hour that determines his nature.
One who was born under the influence of the sun will be a radiant person; he will eat from his own resources and drink from his own resources, and his secrets will be exposed. If he steals he will not succeed, because he will be like the sun that shines and is revealed to all.
One who was born under the influence of Venus will be a rich and promiscuous person. What is the reason for this? Because fire was born during the hour of Venus, he will be subject the fire of the evil inclination, which burns perpetually.
One who was born under the influence of Mercury will be an enlightened and expert man, because Mercury is the sun’s scribe, as it is closest to the sun.
One who was born under the influence of the moon will be a man who suffers pains, who builds and destroys, and destroys and builds. He will be a man who eats not from his own resources and drinks not from his own resources, and whose secrets are hidden. If he steals he will succeed, as he is like the moon that constantly changes form, whose light is not its own, and who is at times exposed and at times hidden.
One who was born under the influence of Saturn will be a man whose thoughts are for naught. And some say that everything that others think about him and plan to do to him is for naught.
One who was born under the influence of Jupiter [tzedek] will be a just person [tzadkan]. Rav Naḥman bar Yitzḥak said: And just in this context means just in the performance of mitzvot.
One who was born under the influence of Mars will be one who spills blood. Rav Ashi said: He will be either a blood letter, or a thief, or a slaughterer of animals, or a circumciser. Rabba said: I was born under the influence of Mars and I do not perform any of those activities. Abaye said: My Master also punishes and kills as a judge.
It was stated that Rabbi Ḥanina says: A constellation makes one wise and a constellation makes one wealthy, and there is a constellation for the Jewish people that influences them. Rabbi Yoḥanan said: There is no constellation for the Jewish people that influences them. The Jewish people are not subject to the influence of astrology. And Rabbi Yoḥanan follows his own reasoning, as Rabbi Yoḥanan said: From where is it derived that there is no constellation for the Jewish people? As it is stated: “Thus said the Lord: Learn not the way of the nations, and be not dismayed at the signs of heaven; for the nations are dismayed at them” (Jeremiah 10:2). The nations will be dismayed by them, but not the Jewish people. And Rav also holds that there is no constellation for the Jewish people, as Rav Yehuda said that Rav said: From where is it derived that there is no constellation for the Jewish people? As it is stated with regard to Abraham: “And He brought him outside, and said: Look now toward heaven, and count the stars, if you are able to count them; and He said unto him: So shall your offspring be” (Genesis 15:5). The Sages derived from this that Abraham said before the Holy One, Blessed be He: Master of the Universe, “Behold, You have given me no offspring, and one born in my house is to be my heir” (Genesis 15:3). The Holy One, Blessed be He, said to him: No. “And, behold, the word of the Lord came to him, saying: This man shall not be your heir; rather, one that will come forth from your own innards shall be your heir” (Genesis 15:4). Abraham said before Him: Master of the Universe, I looked at my astrological map, and according to the configuration of my constellations I am not fit to have a son. The Holy One, Blessed be He, said to him: Emerge from your astrology, as the verse states: “And He brought him outside,” as there is no constellation for Israel. What is your thinking? Is it because Jupiter is situated in the west that you cannot have children? I will restore it and establish it in the east. And that is the meaning of that which is written with regard to Abraham: “Who has raised up one from the east, he will call justice [tzedek] to his steps [leraglo]. He gives nations before him, and makes him rule over kings; his sword makes them as the dust, his bow as the driven stubble” (Isaiah 41:2). God established Jupiter [tzedek] in the east on behalf of [leraglo] Abraham. And from that which transpired to Shmuel, one can also conclude that there is no constellation for the Jewish people. The Gemara relates that Shmuel and the gentile astrologer Ablet were sitting, and they saw these people were going to the lake. Ablet said to Shmuel: This person will go and he will not return, because a snake will bite him and he will die. Shmuel said to him: If he is a Jew, he will go and come back. As they were sitting for a while, the person they discussed went away and then returned. Ablet stood up, threw down the person’s burden, and inside he found a snake cut and cast in two pieces. Shmuel said to him: What did you do to merit being saved from death? The person said to him: Every day we all take bread together and eat from the bread. Today, there was one of us who did not have bread, and when it came time to gather the bread, he was embarrassed because he did not have any to give. I said to the others: I will go and take the bread. When I came to the person who did not have bread, I rendered myself as one who was taking from him so that he would not be embarrassed. Shmuel said to him: You performed a mitzva. Shmuel went out and taught based on this incident that even though it is written: “And charity will save from death” (Proverbs 10:2), it does not only mean that it will save a person from an unusual death but even from death itself. And from that which transpired to Rabbi Akiva as well it can be derived that there is no constellation for the Jewish people, as Rabbi Akiva had a daughter, and Chaldean astrologers told him that on the same day that she enters the wedding canopy, a snake will bite her and she will die. She was very worried about this. On that day, her wedding day, she took the ornamental pin from her hair and stuck it into a hole in the wall for safekeeping, and it happened that it entered directly into the eye of the snake. In the morning, when she took the pin, the snake was pulled and came out with it. Her father Rabbi Akiva said to her: What did you do to merit being saved from the snake? She told him: In the evening a poor person came and knocked on the door, and everyone was preoccupied with the feast and nobody heard him. I stood and took the portion that you had given me and gave it to him. Rabbi Akiva said to her: You performed a mitzva, and you were saved in its merit. Rabbi Akiva went out and taught based on this incident that even though it is written: “And charity will save from death” (Proverbs 10:2), it does not mean that it will save a person only from an unusual death, but even from death itself. And from that which transpired to Rav Naḥman bar Yitzḥak as well it can be derived that there is no constellation for the Jewish people, As Chaldean astrologers told Rav Naḥman bar Yitzḥak’s mother: Your son will be a thief. She did not allow him to uncover his head. She said to her son: Cover your head so that the fear of Heaven will be upon you, and pray for Divine mercy. He did not know why she said this to him. One day he was sitting and studying beneath a palm tree that did not belong to him, and the cloak fell off of his head. He lifted his eyes and saw the palm tree. He was overcome by impulse and he climbed up and detached a bunch of dates with his teeth. Apparently, he had an inborn inclination to steal, but was able to overcome that inclination with proper education and prayer.

~ How does Shmuel challenge the notes?

~ How does what Rabbi Akiva say conflict or is in tension with what was written in Rabbi Yehoshua ben Levi's notebook?

~ What does the story of Rabbi Nachman and his mom come to teach?

תָּנוּ רַבָּנַן: בִּזְמַן שֶׁהַחַמָּה לוֹקָה — סִימָן רַע לְכׇל הָעוֹלָם כּוּלּוֹ. מָשָׁל לְמָה הַדָּבָר דּוֹמֶה? לְמֶלֶךְ בָּשָׂר וְדָם שֶׁעָשָׂה סְעוּדָה לַעֲבָדָיו וְהִנִּיחַ פָּנָס לִפְנֵיהֶם, כָּעַס עֲלֵיהֶם וְאָמַר לְעַבְדּוֹ: טוֹל פָּנָס מִפְּנֵיהֶם וְהוֹשִׁיבֵם בַּחוֹשֶׁךְ. תַּנְיָא רַבִּי מֵאִיר אוֹמֵר: כׇּל זְמַן שֶׁמְּאוֹרוֹת לוֹקִין — סִימָן רַע לְשׂוֹנְאֵיהֶם שֶׁל יִשְׂרָאֵל, מִפְּנֵי שֶׁמְּלוּמָּדִין בְּמַכּוֹתֵיהֶן. מָשָׁל לְסוֹפֵר שֶׁבָּא לְבֵית הַסֵּפֶר וּרְצוּעָה בְּיָדוֹ, מִי דּוֹאֵג — מִי שֶׁרָגִיל לִלְקוֹת בְּכׇל יוֹם וָיוֹם הוּא דּוֹאֵג. תָּנוּ רַבָּנַן: בִּזְמַן שֶׁהַחַמָּה לוֹקָה — סִימָן רַע לַגּוֹיִם. לְבָנָה לוֹקָה — סִימָן רַע לְשׂוֹנְאֵיהֶם שֶׁל יִשְׂרָאֵל. מִפְּנֵי שֶׁיִּשְׂרָאֵל מוֹנִין לַלְּבָנָה, וְגוֹיִם לַחַמָּה. לוֹקָה בַּמִּזְרָח — סִימָן רַע לְיוֹשְׁבֵי מִזְרָח. בַּמַּעֲרָב — סִימָן רַע לְיוֹשְׁבֵי מַעֲרָב. בְּאֶמְצַע הָרָקִיעַ — סִימָן רַע לְכׇל הָעוֹלָם כּוּלּוֹ. פָּנָיו דּוֹמִין לְדָם — חֶרֶב בָּא לָעוֹלָם. לְשַׂק — חִיצֵּי רָעָב בָּאִין לָעוֹלָם. לָזוֹ וְלָזוֹ — חֶרֶב וְחִיצֵּי רָעָב בָּאִין לָעוֹלָם. לָקָה בִּכְנִיסָתוֹ — פּוּרְעָנוּת שׁוֹהָה לָבֹא. בִּיצִיאָתוֹ — מְמַהֶרֶת לָבֹא. וְיֵשׁ אוֹמְרִים חִילּוּף הַדְּבָרִים. וְאֵין לְךָ כׇּל אוּמָּה וְאוּמָּהּ שֶׁלּוֹקָה, שֶׁאֵין אֱלֹהֶיהָ לוֹקֶה עִמָּהּ, שֶׁנֶּאֱמַר: ״וּבְכׇל אֱלֹהֵי מִצְרַיִם אֶעֱשֶׂה שְׁפָטִים״. וּבִזְמַן שֶׁיִּשְׂרָאֵל עוֹשִׂין רְצוֹנוֹ שֶׁל מָקוֹם אֵין מִתְיָרְאִין מִכׇּל אֵלּוּ, שֶׁנֶּאֱמַר: ״כֹּה אָמַר ה׳ אֶל דֶּרֶךְ הַגּוֹיִם אַל תִּלְמָדוּ וּמֵאוֹתוֹת הַשָּׁמַיִם אַל תֵּחָתּוּ כִּי יֵחַתּוּ הַגּוֹיִם מֵהֵמָּה״ — גּוֹיִם יֵחַתּוּ, וְאֵין יִשְׂרָאֵל יֵחַתּוּ. תָּנוּ רַבָּנַן: בִּשְׁבִיל אַרְבָּעָה דְּבָרִים חַמָּה לוֹקָה: עַל אָב בֵּית דִּין שֶׁמֵּת וְאֵינוֹ נִסְפָּד כַּהֲלָכָה, וְעַל נַעֲרָה הַמְאוֹרָסָה שֶׁצָּעֲקָה בָּעִיר וְאֵין מוֹשִׁיעַ לָהּ, וְעַל מִשְׁכַּב זְכוּר, וְעַל שְׁנֵי אַחִין שֶׁנִּשְׁפַּךְ דָּמָן כְּאֶחָד. וּבִשְׁבִיל אַרְבָּעָה דְּבָרִים מְאוֹרוֹת לוֹקִין: עַל כּוֹתְבֵי פְלַסְתֵּר, וְעַל מְעִידֵי עֵדוּת שֶׁקֶר, וְעַל מְגַדְּלֵי בְּהֵמָה דַּקָּה בְּאֶרֶץ יִשְׂרָאֵל, וְעַל קוֹצְצֵי אִילָנוֹת טוֹבוֹת. וּבִשְׁבִיל אַרְבָּעָה דְּבָרִים נִכְסֵי בַּעֲלֵי בָתִּים נִמְסָרִין לַמַּלְכוּת: עַל מַשְׁהֵי שְׁטָרוֹת פְּרוּעִים, וְעַל מַלְוֵי בְּרִבִּית, וְעַל שֶׁהָיָה סִפֵּק בְּיָדָם לִמְחוֹת וְלֹא מִיחוּ, וְעַל שֶׁפּוֹסְקִים צְדָקָה בָּרַבִּים וְאֵינָן נוֹתְנִין. אָמַר רַב: בִּשְׁבִיל אַרְבָּעָה דְּבָרִים נִכְסֵי בַּעֲלֵי בָּתִּים יוֹצְאִין לְטִמְיוֹן: עַל כּוֹבְשֵׁי שְׂכַר שָׂכִיר, וְעַל עוֹשְׁקֵי שְׂכַר שָׂכִיר, וְעַל שֶׁפּוֹרְקִין עוֹל מֵעַל צַוְּארֵיהֶן וְנוֹתְנִין עַל חַבְרֵיהֶן, וְעַל גַּסּוּת הָרוּחַ. וְגַסּוּת הָרוּחַ — כְּנֶגֶד כּוּלָּן. אֲבָל בַּעֲנָוִים כְּתִיב: ״וַעֲנָוִים יִירְשׁוּ אָרֶץ וְהִתְעַנְּגוּ עַל רֹב שָׁלוֹם״.
Apropos the fact that rain on Sukkot is an indication of divine rebuke, the Gemara cites several related topics. The Sages taught: When the sun is eclipsed it is a bad omen for the entire world. The Gemara tells a parable. To what is this matter comparable? It is comparable to a king of flesh and blood who prepared a feast for his servants and placed a lantern [panas] before them to illuminate the hall. He became angry at them and said to his servant: Take the lantern from before them and seat them in darkness. It is taught in a baraita that Rabbi Meir says: When the heavenly lights, i.e., the sun and the moon, are eclipsed, it is a bad omen for the enemies of the Jewish people, which is a euphemism for the Jewish people, because they are experienced in their beatings. Based on past experience, they assume that any calamity that afflicts the world is directed at them. The Gemara suggests a parable: This is similar to a teacher who comes to the school with a strap in his hand. Who worries? The child who is accustomed to be beaten each and every day is the one who worries. The Sages taught in another baraita: When the sun is eclipsed, it is a bad omen for the other nations. When the moon is eclipsed, it is a bad omen for the enemies of the Jewish people. This is due to the fact that the Jewish people calculate their calendar primarily based on the moon, and the other nations calculate based on the sun. When the sun is eclipsed in the east, it is a bad omen for the residents of the lands of the east. When it is eclipsed in the west, it is a bad omen for the residents of the lands of the west. When it is eclipsed in the middle of the sky, it is a bad omen for the entire world. If, during an eclipse, the visage of the sun is red like blood, it is an omen that sword, i.e., war, is coming to the world. If the sun is black like sackcloth made of dark goat hair, it is an omen that arrows of hunger are coming to the world, because hunger darkens people’s faces. When it is similar both to this, to blood, and to that, to sackcloth, it is a sign that both sword and arrows of hunger are coming to the world. If it was eclipsed upon its entry, soon after rising, it is an omen that calamity is tarrying to come. If the sun is eclipsed upon its departure at the end of the day, it is an omen that calamity is hastening to come. And some say the matters are reversed: An eclipse in the early morning is an omen that calamity is hastening, while an eclipse in the late afternoon is an omen that calamity is tarrying. The Sages said: There is no nation that is afflicted whose god is not afflicted with it, as it is stated: “And against all the gods of Egypt I will mete out judgment; I am God” (Exodus 12:12). The Gemara adds: When the Jewish people perform God’s will, they need not fear any of these omens, as it is stated: “Thus says the Lord: Learn not the way of the nations, and be not dismayed at the signs of Heaven; for the nations are dismayed at them” (Jeremiah 10:2). The nations will be dismayed, but the Jewish people will not be dismayed, provided they do not follow the ways of the nations. The Sages taught that on account of four matters the sun is eclipsed: On account of a president of the court who dies and is not eulogized appropriately, and the eclipse is a type of eulogy by Heaven; on account of a betrothed young woman who screamed in the city that she was being raped and there was no one to rescue her; on account of homosexuality; and on account of two brothers whose blood was spilled as one. And on account of four matters the heavenly lights are eclipsed: On account of forgers of a fraudulent document [pelaster] that is intended to discredit others; on account of testifiers of false testimony; on account of raisers of small domesticated animals in Eretz Yisrael in a settled area; and on account of choppers of good, fruit-producing trees. And on account of four matters the property of homeowners is delivered to the monarchy as punishment: On account of those keepers of paid promissory notes, who keep these documents instead of tearing them or returning them to the borrowers, as that would allow the lender to collect money with the note a second time; and on account of lenders with interest; and on account of those who had the ability to reprimand sinners and did not reprimand them; and on account of those who issued a commitment to give charity in public and ultimately do not give the charity to which they committed. Rav said: On account of four matters the property of homeowners is confiscated by the state treasury [timyon]: On account of those who delay payment of the salary of hired laborers (see Leviticus 19:13; Deuteronomy 24:15); on account of those who withhold the salary of hired laborers and do not pay at all; and on account of those who throw off the yoke of communal responsibility from their own necks and place that yoke on the necks of their friends; and on account of the arrogance of those who, due to their wealth, exercise power over the community. And the punishment for arrogance is equal to them all. However, with regard to the humble it is written: “The humble will inherit the land and delight themselves in the abundance of peace” (Psalms 37:11).

~ Is astrology "a thing" for the rabbis?

~ What are the limits of astrology, according to these sources?

Nachmanides (13th cent. Spain) - Responsum 282


The study of astrology is not forbidden. Even though the Talmud (Shabbat 156a) states: “There is no mazal (celestial, source of influence) for Israel,” there were sages who did not share that view. Thus, even though the latter was a minority opinion, the fact that it exists demonstrates that astrology is not nonsense, nor is involvement in its study forbidden.

Moses ben Nachman, commonly known as Nachmanides, and also referred to by the acronym Ramban and by the contemporary nickname Bonastruc ça Porta, was a leading medieval Jewish scholar, Sephardic rabbi, philosopher, physician, kabbalist, and biblical commentator. Born: 1194, Girona, Spain - Died: April 4, 1270, Acre, Israel
~ What does Nachmanides say about astrology? Is it "a thing"?
(א) לא ימצא בך מעביר בנו ובתו באש קוסם קסמים מעונן ומנחש ומכשף, וחובר חבר ושואל אוב וידעוני ודורש אל המתים. מנה הכתוב תשע תועבות שהיו הכנעניים מחזיקין בהם, והתחיל מן המולך שהוא חמור מכלן להקריב פרי בטנו לע"ז, ומתוך חומר שבו חייב בו כרת, מה שאין כן בכל השאר שהן בלאו. ואחר שהזהירן על התשע שלא להחזיק בהם צוה עליו להחזיק ביראת השם, הוא שאמר תמים תהיה עם ה' אלהיך. ולשון מעביר שהיה מעבירו ברגליו בין שתי מדורות של אש וכבר הזכרתי ענין המולך במקומו. (ב) קוסם קסמים. זה האוחז מקלו בידו ואמר אלך למקום פלוני או לא אלך, והוא שאמר הנביא (הושע ד׳:י״ב) עמי בעצו ישאל ומקלו יגיד לו. מעונן, יש בו שלש משמעיות, לשון עונה, לשון עין, לשון ענן, עונה הוא שדרשו רז"ל ר' עקיבא אומר מעונן אלו נותני עונות שאומר עונה פלונית יפה להתחיל, וחכמים אומרים אלו אוחזי העינים, ויש שפירש מעונן שהוא מביט בעננים, מנחש, פתו נפלה מפיו צבי הפסיקו בדרך, ויש שפירשו מנחש זה המביט בעופות בכנפיהם או בצפצוף, וכענין שכתוב (קהלת י׳:כ׳) כי עוף השמים יוליך את הקול, זה המכיר בצפצוף, ובעל הכנפים זה המכיר בחבוט הכנפים או בפרישתם. (ג) ומכשף, כתב הרמב"ן ז"ל מכשף שם כלל לכל הכשפים, וחובר חבר ושואל אוב וידעוני הם פרטים בכשפים ואסרם לשאול גם כן. ודע והבן בענין הכשפים כי הבורא יתעלה כשברא הכל מאין עשה העליונים מנהיגי התחתונים אשר למטה מהם, נתן כח הארץ וכל אשר לפניה בכוכבים ובמזלות לפי הנהגתם, ועשה עוד על הכוכבים והמזלות מנהיגים מלאכים ושרים שהם נפש להם, והנה הנהגתם מעת היותם עד לעולם ועד גזרת עליון אשר שם להם, אבל היה מנפלאותיו העצומות ששם בכח המנהיגים העליונים דרכי תמורות וכחות להמיר אשר יהיה למטה מהם, שאם יהיה מבט הכוכבים בפניו אשר כנגד הארץ טובה או רעה לארץ או לעם או לאיש, ימירו אותן הפנים העליונים להפך במבט עמו, כענין שאמרו תמורת ענג נגע, ועשה כן להיות הבורא יתעלה שמו (דניאל ב׳:כ״א) מהשנא עדניא וזמניא, (עמוס ה׳:ח׳) קורא למי הים למשול בהם כרצונו והופך לבקר צלמות מבלי שנוי טבעו של עולם, ושיעשו הכוכבים והמזלות מהלכם כסדרן. ועל כן אמר בעל ספר הלבנה החכם בנגרמנצי"א ובאישטרולגי"א, כשהלבנה היא גלגל העולם תהיה נראית בראש טלה על דרך משל, ויהיה פניו מזל פלוני, תעשה תמונה לדבר פלוני ויוחק בו שם השעה ושם המלאך הממונה עליה מהשמות ההם הנזכרים באותו ספר, ותעשה הקטרה פלונית בענין כך וכך, ויהיה המבט עליה לרעה, לנתוש ולנתוץ להאביד ולהרוס, וכאשר תהיה הלבנה בשעה פלונית ובמזל פלונית תעשה תמונה והקטרה בענין פלוני לכל טובה, לבנות ולנטוע. והנה גם זה הנהגת הלבנה וכח מנהיגיה, אבל ההנהגה הפשוטה אשר במהלכה הוא חפץ הבורא יתעלה אשר שם בהם מאז, וזהו סוד הכשפים וכחם שאמרו בהם שמכחישין פמליא של מעלה, כלומר שהם הפך הכחות הפשוטים, והם הכחשה לפמליא בצד מן הצדדין, ועל כן ראוי שתאסור אותן התורה שיונח העולם למנהגו ואל טבעו הפשוט שהוא חפץ בוראו. וגם זה מטעמי אסור הכלאים, כי יבאו מן ההרכבות צמחים יעשו פעולות נכריות יולידו שנויים ממנהגו של עולם לרע או לטוב, מלבד שהם עצמם שנוי ביצירה, עכ"ל הרב ז"ל. (ד) וראיתי בספר ידיעת הכוכבים ורוחניות שלהם הנקרא אגרת גאלינו"ס, כי מי שעשה תמונה פלונית מברזל לכוכב שבתאי בשעה פלונית ובמזל פלוני ויקבור אותו תחת חנותו של חנוני יפסיד הריוח שלו, ואם יקברנה בביתו ינזקו כל עניניו, וידוע לכל בעל עינים כי החכמה הזאת חורבן עולם, ואין עמידת העולם וקיומו אלא א"כ ילך על טבעו הפשוט אשר בו בראו וחדשו הבורא יתברך. עוד הזכירו שם באותה אגרת כי מי שרוצה להמשיך אליו רוחניותו של שבתאי שהוא כוכב המשמש ביום שבת, שיש לו למעט באכילת הבשר ובשאר כל המאכלים ושימנע מתשמיש המטה ושילבש בגדים שחורים ויעשה תמונת אריה של נחשת והשעה לשבתאי והמזל לגדי וישחטו על אותה תמונה חתול שחור ואז יתקרב אליו לעבוד עבודתו ויגיד לו עתידות, עד כאן באותה אגרת העתקתיו משפת הגרי אל שפה ברורה היא שפת לשון הקדש. והנה זה מחכמת התורה העולה על חכמת הכוכבים והמזלות שצותה אותנו במצות השבת אשר כוכב שלו שבתאי שנעשה בהפך מכל זה, כי החכמה הזאת סבה גדולה לתחלואי הנפש, וחכמת התורה להם תחבושת ורטיה, החכמה הזאת אסרה אכילת הבשר ביום שבת ולמעט במאכלים, ואנו נצטוינו שנתענג ביום השבת לאכול בשר ולשתות יין וכל דבר שיערב לנו, שנאמר (ישעיהו נ״ח:י״ג) וקראת לשבת ענג, החכמה הזאת אסרה התשמיש ואנו עקר עונה בשבת, שנאמר (תהילים א׳:ג׳) אשר פריו יתן בעתו, החכמה הזאת תלביש שחורים ואנו נלבש ביום שבת מילת וצבעונין, שנאמר (ישעיהו נ״ח:י״ג) וכבדתו מעשות דרכיך, והם המלבושים הנכבדים, שכן רבי יוחנן קרי למאניה מכבדותי, וברוך אל עליון אשר חנן אותנו דעה והשכל בידיעת תורתו ומצותיו ומנע אותנו מלטעות אחר הכוכבים והמזלות, הוא שאמר (דברים ד׳:י״ט) ופן תשא עיניך השמימה וראית את השמש ואת הירח, והנחילנו המצות לזכותנו בהם ולהיות לנו בשמרם עקב רב. (ה) וחובר חבר. זה מאסף השדים והמחבר אותם, או שמחבר ומצרף נחשים ועקרבים ושאר חיות במקום אחד. ושואל אוב, מין ממיני הכשוף הוא, ושמו פיתום, ומעלה את המת בבית השחי שלו ומדבר משחיו. ובענין בעלת אוב הנזכר בשאול רבו הסברות בין הראשונים ז"ל, זה אומר שאי אפשר להחיות המת בחכמת האוב וח"ו שהאשה ההיא תחיה את שמואל ותעלה, אבל המלאכה ההיא הכל מלאכת תחבולה וזיוף כי הכירה בו מיד שהוא שאול ולא רצתה לגלות לו עד לאחר מיכן שאמרה לו (שמואל א כ״ח:י״ב) ולמה רמיתני ואתה שאול, הראתה לו בדבריה כי עתה מצאה הדבר מצד החכמה, ודרך כל בעלת אוב שתחביא בן אדם והוא מדבר בנחת מתוך המחבא, וכענין שכתוב (ישעיהו כ״ט:ד׳) והיה כאוב מארץ קולך, וכן בעלת אוב זו החביאה בן אדם ואמרה לשאול כי הוא שמואל, ומה שכתוב (שמואל א כ״ח:ז׳) ויאמר שאול אל שמואל, כנגד מחשבתו אומר כן שהוא היה חושב שהיה שמואל. ומה שאמר (שם) ולא עשית חרון אפו בעמלק, מפורסם היה בכל הארץ כי שמואל הנביא הגיד כן בחייו. ומה שאמר (שם) מחר אתה ובניך עמי, מדרך הסברא אמר זה, כי צותה כן לאותו המגיד הנחבא שיהיה שאול חושב עליו שהוא שמואל, כי ידעה דבר הנביא בענשו של שאול בענין עמלק, ועתה שהיו פלשתים נלחמים עמו חשבה כי יפול בידם. (ו) ויש אומרים כי היה שמואל ממש והוא הגיד לו כל הדברים הנזכרים בפרשה, וכן דעת רז"ל. ויש להקשות בזה אחר שהיה שמואל ממש איך יתכן להיות שיחיה אדם את המת בחכמת האוב. אבל דעת הגאונים רב האי ורבינו סעדיה כי האשה לא החיתה אותו אבל הש"י החיהו, וזה לשונם, רחוק הוא שתדע האשה העתידות וכן שתחיה את המת בחכמת האוב, אך הש"י החיה את שמואל כדי לספר לשאול את כל הקורות העתידות לבא עליו, והאשה לא ידעה בכל אלה כלל, ועל כן נבהלה וצעקה, הוא שכתוב (שם ) ותזעק בקול גדול ותאמר אלהים ראיתי עולים מן הארץ, ומה שאמרה (שם) את מי אעלה לך, כך מנהגם לומר ודברי התולים היו, עד כאן. (ז) והנה הכתובים מסכימים עם דעת רז"ל ודעת הגאונים האלה ועם השכל כי היה שמואל ממש שחיה ודבר, אבל האשה לא החיתה אותו כי אין ביד האדם להחיות את המת כי אם ביד הבורא יתברך וע"י הנביאים, וכן דעת החכם רבי אברהם בן עזרא ז"ל. (ח) ויש עוד דעת אחרת למקצת רבותינו חכמי התלמוד ז"ל, שיש כח למי שיודע חכמת האוב להחיות את המת ולהשיב נפשו בגויתו וזהו תוך י"ב חדש בלבד, והוא שאמרו אמר ליה ההוא מינא לרבי פלוני אמריתו נפשותיהן של צדיקים גנוזות תחת כסא הכבוד היכי אסקיה אובא טמיא לשמואל בנגידא, א"ל דתניא כל י"ב חדש גופו קיים ונשמתו עולה ויורדת לאחר י"ב חדש גופו בטל ונשמתו עולה ושוב אינה יורדת. למדנו מזה שיש כח ביד יודע החכמה להשיב נפשו בגופו תוך י"ב חדש אבל לא לאחר י"ב חדש שהגוף בטל והנשמה עולה וכדכתיב (קהלת י״ב:ז׳) וישוב העפר על הארץ כשהיה והרוח תשוב אל האלהים אשר נתנה, כשישוב העפר על הארץ אז הרוח תשוב אל האלהים אשר נתנה. ודע כי מה שאמר גופו קיים ובטל, אין הדבר תלוי בקיום הגוף או בבטולו, כי אף אם נרקב תוך שלשה ימים והוא בטל עדין נשמתו עולה ויורדת, וכן אם נחנט בדברים המקיימים אותו כמה שנים נשמתו לאחר י"ב חדש מיד עולה ושוב אינה יורדת, ואם כן באור גופו קיים ובטל אצל הנשמה שהורגלה בו ועשאתו כלי. (ט) וידעוני, זו אומנות האדם מכניס עצם חיה ששמה ידוע בתוך פיו ומדבר ע"י כשוף, ואותה חיה נקראת בני השדה, וזהו שכתוב (איוב ה׳:כ״ג-כ״ד) כי עם אבני השדה בריתך וחית השדה השלמה לך, כי האל"ף נוספת. ודורש אל המתים, זה המעלה בזכור והנשאל בגלגלת, או בכל ענין אחר שידרוש להם.

(1) לא ימצא בך מעביר בנו ובתו באש, קוסם קסמים, מעונן, נחש, ומכשף וחובר חבר, ושואל אוב וידעוני, ודורש אל המתים. “There shall not be found among you one who causes his son or daughter to pass through the fire; one who practices divinations, a wizard, one who reads omens, a sorcerer. Or, an animal charmer, one who inquires of Ov or Yidoni, or one who consults the dead.” These two verses enumerate nine different varieties of תועבות, abominable practices which the Canaanites were in the habit of relying on.
The Torah lists the practice the Moloch cult first, which involved exposing one’s children to the fire in order to assuage that deity’s feelings. There is no more despicable form of idolatry than to sacrifice one’s own flesh and blood to such cults. Seeing that this practice is so distasteful to G’d, anyone who is guilty of it is subject to the karet penalty (compare Leviticus 20,3). People who violate Torah law by committing any of the other abominations listed here only qualify for 39 lashes, i.e. corporal punishment. After the Torah concluded by warning us not to become guilty of such practices, the Torah continues by emphasising the positive, i.e. asking us תמים תהיה עם ה' אלו-היך, “you shall be wholehearted with the Lord your G’d” (verse 13).
The expression מעביר used by the Torah describing the Moloch cult, means that the father makes the child walk between two columns of fire; I explained this already in connection with Leviticus 18,21.
(2) קוסם קסמים, “practicing divinations;” this is a person who takes a staff in his hand and says: “I will go to a certain place, or I will not go to a certain place” as the case may be; this is what the prophet Hoseah spoke about in Hoseah 4,12: ”My people, it consults its stick, its rods direct it.” [The idea is that decisions are based on the stick falling in a certain manner, pointing in a certain direction. Ed.]
מעונן, the word can have one of three meanings; 1) it is derived from עונה, a certain period of time. 2) it is derived from עין eye; 3) It is derived from ענן, cloud. If it is derived from עונה this is the way Rabbi Akiva understood it, i.e. that the person (astrologer) says that certain dates in the calendar are propitious whereas others are not. People determine when to engage in certain enterprises and when not, based on such predictions. The sages who differ with Rabbi Akiva claim that the people who practice the form of sorcery described as מעונן engage in sleight of hand, i.e. they deceive our eyes. The third view, relating the word to ענן, cloud, claim that the people engaging in this practice consult cloud patterns and presume to foretell future events based on this.
מנחש, “someone who interprets signs,” such as if one’s bread fell out of one’s mouth, what does this portend? Or, if a deer crosses one’s path what does this signify? Some explain the word to mean that such people look at birds and their wings or try and interpret the twittering of the birds. They believe that when Kohelet 10,20 speaks about “for a bird of the skies may carry the sound, and some winged creature may betray the matter,” that Solomon spoke of people who through interpreting the movements of such birds could divine their message.
(3) ומכשף, “a sorcerer.” Nachmanides writes as follows concerning this term: “the Torah includes many different kinds of sorcery all under the heading of מכשף. The following words, i.e. חובר חבר, שואל אוב, שואל ידעוני, דורש אל המתים, are all sub-categories of the heading “sorceress.” It is prohibited to consult any of the above regarding one’s future or how to conduct oneself.
It is important to appreciate in the context of this whole subject matter that when G’d created the universe out of “nothing,” He made the celestial beings into leaders of the terrestrial creatures who were below them. He established a kind of hierarchy in which “lower” creatures were subjected to input by “higher” creatures. Eventually, at some point, even these higher creatures become subject to direct input by totally abstract beings, angels, which have been assigned certain tasks by G’d. These angels, when they represent the nations on earth, for instance, may be perceived as the “soul” of their terrestrial protegees. This system is permanent for the duration of the terrestrial universe and the commander-in chief of these angels who represent these nations is the Lord Himself. However, G’d allowed these “protective” angels of the nations to “reverse direction,” (turn their faces around) on occasion in order to head off certain dangers threatening their protegees as a result of planetary, horoscopic forces. Just as the word ענג, “pleasure” when spelled נגע means “plague,” i.e. the reverse of its original meaning, so, without affecting any real changes, by merely turning their faces in a more propitious looking direction, these angels exert positive or negative influence on the fate of their protegees. This concept is reflected in Daniel 2,21 והוא מהשנא עדנ-יא וזמניא, “and He alters times and seasons.” Amos 5,8 spells out an example of this when he says: “who made Pleiades and Orion, who turns darkness into dawn and darkens day into night; who summons the waters of the sea and pours them out on the earth.” His name is “the Lord.” The prophet does not refer to regular phenomena, but to occasions when G’d exploits certain constellations and their relative positions to one another to effect changes for the benefit or detriment of His creatures on earth. By allowing such angels to “turn around” as it were, He minimizes the need for overt interference in the laws of nature.
The following is an excerpt of the Sefer Halevanah published by Bergamantzia and explaining the relevance of astrology, that if we observe [over a period of time Ed.] that when the moon faces in a certain direction that our undertakings prosper whereas when the moon faces in a different direction similar undertakings commenced at that time fail, then this is not proof of the independent power of the moon to influence events on earth but reflects indirect guidance by G’d of events on earth as opposed to direct guidance of events which the Jewish people enjoy, i.e. without the need to rely on intermediaries such as horoscopic constellations and what they appear to presage. The fact that G’d equipped the angels presiding over the nations with this ability to “turn their faces” in different directions at different times enables sorcerers to create the impression that they can foretell future events or even influence them. [The author discussed this in connection with Bileam’s prophetic powers, i.e. to be alert to times at which G’d would be angry, so that a curse which came true would be attributed to his powers.] Similarly, expert astrologers who have a high rate of success in their predictions simply exploit the latitude G’d granted to these “agents “ of His in the universe to “turn their faces around” in order to meet the requirements of their protegees on earth. [I trust I portrayed the gist of this correctly. Ed.]. If our sages accused sorcerers of “denying the system of celestial hierarchies,” what they meant is that they ignore G’d’s direct guidance of events in favor of indirect guidance of events by means of intermediaries such as the planetary system, etc. We can understand therefore why the Torah had to prohibit sorcery. Although whatever information these sorcerers come up with, is not an outright falsehood seeing that it is based on known forces in the universe which G’d had created, and they are aware that G’d had created them, sorcerers try to relegate G’d Himself to the farthest domains of heaven. They do not allow for G’d’s benevolent direct supervision of events in this universe.
Such considerations also are at the root of the prohibition of כלאים, mixing of certain species. By grafting species which were meant to be separate inviolate species, new forces are added to the universe, forces which may have beneficial or destructive influences on nature, apart from constituting changes in the hierarchy prevailing in this universe. Thus far Nachmanides.
(4) I have read in a volume of astrology published by current astrologers called “letter of Galinus,” that if someone makes an iron replica of the planet Saturn, he should do so at a certain date and time of day or night when the horoscope is in a certain constellation, and if such a person will bury it beneath the store of a certain merchant, that that merchant will lose all his profit from the store. If the person who has constructed such an image at such a time as we mentioned buries it beneath the house of the owner of that store, all that owner’s affairs will turn sour. Anyone with eyes in his head knows that this “science” will lead to destruction of the world as we know it, and that the only way to live on earth is by allowing the forces of nature to guide us instead of trying to bend them to our will. These forces were provided by G’d for the benefit of mankind. (This is part of the quotation from “letter of Galinus).” The author of that volume writes further: “if someone is interested in attracting to himself the spiritual influence exerted by the planet Shabbtai (Saturn), a planet which exercises its domain on the Sabbath, he should eat a minimal amount of meat, diet very frugally, abstain from marital relations, wear black garments, construct a picture of a lion made out of copper and at the hour when the constellation of Saturn and that of the lamb intersect he should slaughter a cat. If he then approaches that idol and serves it and consults it concerning his future he will be given such information. Thus far the “letter of Galinus.” (Compare also Parshat Vayishlach, Genesis 32,30 where the author copied from books on philosophy.)
It is clear that the Torah, which is most certainly concerned about our welfare and well being, commands us to do exactly the opposite of what is written in the “letter of Galinus.” On the Sabbath we are to eat well (meat) and drink well (wine), to dress in finery, to engage in marital relations with our wives and in general to call the Sabbath ענג, “a delight,” (Isaiah 58,13). Whereas the philosophy preached by Galinus results in man becoming depressed, adopting the ways of the Torah results in man becoming a happy personality. Instead of wearing black garments, we wear colored garments in order to lift our spirits. Our sages base this on Isaiah 58,13 וכבדתו מעשות דרכיך, a references to garments which lend the wearer distinction in the eyes of others. Rabbi Yochanan, in Shabbat 30, used to refer to his clothing as מכבדי, “that which bestows honor upon me.” Thank the good Lord for having given us enough common sense through study of His commandments, thus saving us from falling victim to such foolish philosophies as those espoused in the book of Galinus. This same Torah has warned us not to pay heed to the constellations in the skies when it wrote (Deut. 4,19) “lest you raise your eyes towards the sky and behold the sun and the moon.” He has, instead, given us the heritage of His commandments, observance of which will result in our accumulating a great reward.
(5) וחובר חבר, “or an animal charmer.” According to Ibn Ezra this is someone who assembles demons and unites them, i.e. charms them; alternatively, it may be a snake-charmer, i.e. someone who can attract all these animals to one single location [pied piper of hamelin. Ed.] (compare Sifri Shoftim 172).
ושואל אוב, “one who inquires of Ov.” a type of sorcerer reputedly able to establish contact with the dead and have them manifest themselves on earth. The dead appears to speak out of the armpit of such a person (Kimchi on Samuel I 28,25). There are many differing opinions regarding the authenticity of necro-mancers. Some hold that the story described in Samuel where King Shaul spoke to a manifestation of the dead prophet did not take place, that it is quite impossible to resurrect the dead in such a fashion and that the woman in question recognised King Shaul immediately and put on an elaborate charade. She did not want to let on, and that is why she said to Shaul: “why did you try to trick me seeing that in reality you are King Shaul?” She demonstrated by her remark that when she had “conjured up” the image of the long deceased Samuel she had done so merely by employing her wisdom and knowledge of psychology.
It is the manner of every woman practicing this art to hide a live human being who will speak solemnly and with a low voice from his hiding place as described by Isaiah 29,4: “and you shall speak from below the ground, your speech shall be humbler than the sod, your speech shall sound like a ghost’s from the ground.” The woman in the story in Samuel had hidden someone and told Shaul that the speaker was Samuel. When she made that hidden person say: “because you did not execute G’d’s wrath against Amalek,” this was something which was common knowledge and did not prove that Samuel was the speaker. When the Book of Samuel reports Shaul as “speaking to Samuel,“ this only describes that Shaul thought that he was speaking to Samuel. [Actually the Book of Samuel does not even quote Shaul as addressing Samuel at all in these words.] When the woman told Shaul that: “tomorrow your sons and you will be with me,” (i.e. dead) this was all part of her psychology; she had previously instructed the person whom she hid to make this statement as she was well aware that the battle was going badly, and she knew that Shaul was being punished on account of his failure to heed the instructions in his war against Amalek. She considered it likely that he would fall into the hands of the Philistines as an act of retribution.
(6) Others quoted by Rashi believe that the encounter described in the Book of Samuel between King Shaul and the spirit of Samuel was real and that Samuel indeed told Shaul all that is reported there in the text. Our sages in Chagigah 4 agree with the latter opinion. The problem with that interpretation is that if indeed Samuel really appeared to Shaul, how is it that a woman such as this necromancer was able to resurrect the dead by using the “science” called here שואל אוב?
The opinion of both Rav Hai Gaon and Rav Saadyah Gaon is that the woman claiming to be a necromancer most certainly did not resurrect Samuel, but that G’d did so. They write as follows according to Kimchi on our verses (end of commentary on verse 25) in the Book of Samuel. This is what the gaonim are reported as having said: it is quite far-fetched to assume that the woman knew the future nor that she knew how to resurrect the dead using methods attributed to necromancers. G’d revived Samuel in order for him to tell Shaul what would happen to him. The woman knew nothing of this at all. This is why she became so frightened and exclaimed: with a loud voice (verse 12-13) “why did you trick me when in fact you are Shaul?!”...she then said: “I have seen “elohim” rise from the earth.” The fact that she had asked in verse 11 “whom shall I raise for you?” was a figure of speech used by necromancers all the time and did not mean that they had the actual power to do so. So far the quote of Rabbi Saadyah Gaon in the commentary by Kimchi.
(7) The text appears to agree with both the opinions expressed in Chagigah and those expressed by these gaonim as well as by what our intelligence dictates, i.e. that Samuel was alive while he spoke to Shaul and that the woman had not brought him to life, seeing that it is not within the power of any ordinary human being to perform such an act. Only G’d Himself, or a prophet especially granted such a power can do this. Rabbi Avraham Ibn Ezra also agrees with this view. (8) There is still another view held by a few of the scholars of the Talmud according to which necromancers are indeed able to bring back the dead during the first 12 months after they had died [or at least they know at what time the souls return to those bodies]. We find the following story in Shabbat 152: A certain heretic said to Rabbi Avuhu: “seeing that you people claim that the souls of the righteous are stored beneath the throne of the Lord, how could Samuel appear to Shaul as described in the Book of Samuel? Rabbi Avuhu answered this heretic that what is described in the Book of Samuel took place within less than 12 months after Samuel’s death, and we have a Baraitha according to which the soul of the departed commutes to the body of the righteous departed during the first 12 months after it had left that body. After that time the body disintegrates so that there is nothing for the soul to return to.”
You should know that the commuting of the soul described in the Baraitha does not depend on the state of preservation of the body. Even if the body has completely rotted away during the first three days after death, the soul still does the commuting described in the Baraitha. By the same token, if the body has been embalmed and therefore remains intact way beyond the 12 months described in the Baraitha, the soul still ceases commuting to it. The meaning of the words in the Baraitha “its body remains intact,” is simply “the body that the soul was used to inhabit.” It had been its container. This affinity comes to an end after 12 months.
(9) וידעוני, this refers to the skill of introducing the bone of an animal called ידוע into one’s mouth and making it appear as if it could talk independently, using some means of witchcraft to do so (Sanhedrin 65). This animal is also known as בני השדה and is referred to as such in Job 5,23: “for you will have a pact with the rocks in the field and the beasts of the field will be your allies.” The letter א in the words אבני השדה in that verse is superfluous, leading to this interpretation, i.e. that the true reading ought to have been בני השדה.
ודורש אל המתים, this refers to people who lift the skull of the dead when consulting them as if they were oracles (compare Sanhedrin 65).

~ What does Rabbeinu Bachya want to teach us?

~Author: Bachya ben Asher / Composed: Middle-Age Spain, c.1290 - c.1310 CE

אֵיזֶהוּ מְעוֹנֵן אֵלּוּ נוֹתְנֵי עִתִּים שֶׁאוֹמְרִים בְּאִצְטַגְנִינוּת יוֹם פְּלוֹנִי טוֹב יוֹם פְּלוֹנִי רַע יוֹם פְּלוֹנִי רָאוּי לַעֲשׂוֹת בּוֹ מְלָאכָה פְּלוֹנִית שָׁנָה פְּלוֹנִית אוֹ חֹדֶשׁ פְּלוֹנִי רַע לְדָבָר פְּלוֹנִי:

Maimonides (12th cent., Morocco and Egypt)

Who is a soothsayer? They that point at times, saying astrologically: "That day is a good one, that day is a bad one; that day is fit to do that particular work, but that year, or that month, is bad for that particular thing.11Ibid. G.

אָסוּר לְעוֹנֵן אַף עַל פִּי שֶׁלֹּא עָשָׂה מַעֲשֶׂה אֶלָּא הוֹדִיעַ אוֹתָן הַכְּזָבִים שֶׁהַכְּסִילִים מְדַמִּין שֶׁהֵן דִּבְרֵי אֱמֶת וְדִבְרֵי חֲכָמִים. וְכָל הָעוֹשֶׂה מִפְּנֵי הָאִצְטַגְנִינוּת וְכִוֵּן מְלַאכְתּוֹ אוֹ הֲלִיכָתוֹ בְּאוֹתוֹ הָעֵת שֶׁקָּבְעוּ הֹבְרֵי שָׁמַיִם הֲרֵי זֶה לוֹקֶה שֶׁנֶּאֱמַר (ויקרא יט כו) "לֹא תְעוֹנֵנוּ". וְכֵן הָאוֹחֵז אֶת הָעֵינַיִם וּמְדַמֶּה בִּפְנֵי הָרוֹאִים שֶׁעוֹשֶׂה מַעֲשֵׂה תִּמָּהוֹן וְהוּא לֹא עָשָׂה הֲרֵי זֶה בִּכְלַל מְעוֹנֵן וְלוֹקֶה:
It is forbidden to be an observer of times, though no act be committed, save to make known the lies to such fools who believe them to be true speech of the wise. Moreover, he who does aught because of the signs of astrology, and times to do his work or go on his mission on the very time, set by the heaven-gazers, even he is striped, for it is said: "Nor observe times" (Lev. 126). Likewise, one who deludes the eyes by performing some act alleging it to be wonderful, but in truth makes no performance at all, even he is included among observers of time, and his punishment is stripes.
~ Is astrology "a thing" for Maimonides?
Moses ben Maimon, commonly known as Maimonides and also referred to by the acronym Rambam, was a medieval Sephardic Jewish philosopher who became one of the most prolific and influential Torah scholars of the Middle Ages.
Born: 1138, Córdoba, Spain /Died: December 13, 1204, Fustat, Egypt
שלא לכשף לעונן ולנחש. ובו י"ט סעיפים:
אין שואלין בחוזים בכוכבים ולא בגורלות: הגה משום שנאמר תמים תהיה עם ה' אלהיך (ב"י בשם תוספות דע"פ ובשם ספרי) וכ"ש דאסור לשאול בקוסמים ומנחשים ובמכשפים (פסקי מהרא"י סי' צ"ו):

Not to do magic, necromancy, or divination. Containing 19 sections. We do not make inquiries to astrological seers, nor to the fates. [Comment of Rema: Because it is said, "You must be wholehearted with the LORD your God." (Deuteronomy 18:13) (B"Y citing Tosafot and citing Sifrei) And certainly it is prohibited to make inquiries to magicians, diviners, and sorcerers. (Piskei Mahara"i 96)]

נהגו שאין מתחילין בב' ובד' ואין נושאין נשים אלא במילוי הלבנה: הגה ולכן נהגו ג"כ להתחיל ללמוד בר"ח כי אע"פ שאין ניחוש יש סימן (סמ"ק סימן קל"ו) במה שאדם יודע שהוא כנגד המזל לא יעשה ולא יסמוך על הנס אלא שאין לחקור אחר זה משום תמים תהיה (תשובת רמב"ן סימן רפ"ו) כמו שנתבאר:
We have the custom to not begin things on the second or fourth days of the week (Monday or Wednesday) and we only take wives during the full moon. [Comment of Rema: And therefore, we have the custom as well to begin study on Rosh Chodesh, because even though there is no divinatory benefit, there is a symbol (SM"K 136). What a person knows to be inauspicious, they should not do, and they should not rely on miracles. However, one must not investigate this matter, because one should be "wholehearted" (Responsa of Ramba"n 286) as will be explained.]

~ Is astrology a thing, still, for Yosef Karo and the Rem"a?

Joseph ben Ephraim Karo, also spelled Yosef Caro, or Qaro, was the author of the last great codification of Jewish law, the Shulchan Aruch, which is still authoritative for all Jews pertaining to their respective communities. To this end he is often referred to as HaMechaber and as Maran.
Born: 1488, Toledo, Spain / Died: March 24, 1575, Safed, Israel

Rabbi Moses Isserles, also known by the acronym Rema, was an eminent Polish Ashkenazic rabbi, talmudist, and posek. Born: February 22, 1530, Kraków, Poland /Died: May 11, 1572, Kraków, Poland

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