It it said: Rabbi Ḥanina says: The luck of constellations makes one wise, the luck of constellations makes one wealthy, and the luck of constellations set the fate of the Jewish people. Rabbi Yoḥanan said: There are no constellations for the Jewish people. And Rabbi Yoḥanan follows his reasoning, as Rabbi Yoḥanan said: From where do we know that there are no constellations 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, but not the Jewish people.
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״.
And Rav also holds there is no constellation for the Jewish people, as Rav Yehuda said, Rav said: From where do we know that there is no constellation for the Jewish people? As it is stated: “And He brought him outside, etc" Abraham said before the Holy One, Blessed be He: Master of the Universe, “one born in my house is to be my heir” (Genesis 15:3). He, said to him: No. "rather, one that will come forth from your own innards shall be your heir” (Genesis 15:4). He said before Him: Master of the Universe, I looked at my astrological map, and I am not fit to have a son. He said to him: Emerge from your astrology, as there is no constellation for Israel. What is your thinking? Because Jupiter is in the west? I will restore and establish it in the east. And that is why it is written: “Who has raised up one from the east, he will call justice [tzedek] to his steps [leraglo].
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.
And from Shmuel also, there is no constellation for the Jewish people. Shmuel and Ablet were sitting, and these other people were going to the lake. Ablet said to Shmuel: This person will go and he will not return; 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, he went and returned. Ablet stood up, threw down his sack, and inside he found a snake cut and cast in two pieces. Shmuel said to him: What did you do? He said to him: Every day we all collect bread from one another and eat it. Today, there was one of us who did not have bread, he was embarrassed. I said to them: I will go and collect. When I came to thim, I pretended one who was taking from him so that he would not be embarrassed. He said to him: You performed a mitzva. Shmuel went out and taught “And charity will save from death” (Proverbs 10:2) - not only from an unusual death but even from death itself.
And from Rabbi Akiva as well, there is no constellation for the Jewish people. As Rabbi Akiva had a daughter, and Chaldeans 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, she took out her hair pin and stuck it in the wall, and it happened to enter into the eye of the snake. In the morning, when she took it, the snake was pulled and came out with it. Her father Rabbi Akiva said to her: What did you do? 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, took the portion that you had given me, gave it to him. He said to her: You performed a mitzva. Rabbi Akiva went out and taught: “And charity will save from death” (Proverbs 10:2), not only from an unusual death, but even from death itself.
And from Rav Naḥman bar Yitzḥak as well, there is no constellation for the Jewish people, As Chaldean told Rav Naḥman bar Yitzḥak’s mother: Your son will be a thief. She did not permit him an uncovered head. She said to him: Cover your head so that the fear of Heaven will be upon you, and pray for mercy. He did not know why she spoke like this to him. One day he was sitting and studying beneath a palm tree, the cloak fell off of his head. He lifted his eyes, saw the palm tree. He was overcome by impuls, he climbed up and detached a bunch of dates with his teeth.
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.
It was written in Rabbi Yehoshua ben Levi’s notebook: A person of the first day of the week will be a person, and there will not be one in him. What is there will not be one in him? If you say not one for the best, does not Rav Ashi said: I am of the first day of the week! Rather, not one for the worst. Didn’t Rav Ashi say: I and Dimi bar Kakuzta are of the first day of the week. I am a king, and he became the head of thieves. Rather, either completely for the best or completely for the worst. What is the reason? Because light and darkness were created.
One of the second day of the week will be a short-tempered person. What is the reason? Because on that day, the waters were divided.
One of the third day of the week will be a man who is rich and promiscuous. What is the reason? Because on that day, vegetation was created.
One of the fourth day of the week will be a wise and enlightened person. What is the reason? Because the lights were hung on that day. One of the fifth day of the week will be a person who performs acts of kindness. What is the reason? Because on that day the fish and fowl were created.
One of the sixth day of the week will be a seeker. Rav Naḥman bar Yitzḥak said one who seeks out mitzvot.
One of Shabbat will die on Shabbat, because they desecrated the great day of Shabbat for him. Rava bar Rav Sheila said: And they will call him greatly sanctified.
Rabbi Ḥanina said to them: Go tell the son of Leiva’i: It is not the constellation of the day that is causative; rather, the constellation of the hour that is causative.
One who is under the sun will be a radiant person; he will eat from his own and drink from his own, and his secrets will be exposed. If he steals he will not succeed.
One who is under Venus will be a rich and promiscuous person. What is the reason? Because it gave birth to fire.
One who is under Mercury will be an enlightened and expert man, because he (Mercury) is the sun’s scribe.
One who is under the moon will be a man who suffers pains, who builds and destroys, and destroys and builds. one who eats not from his own and drinks not from his own, and whose secrets are hidden. If he steals he will succeed.
One who is under Saturn will be a man whose thoughts are for naught. And some say all that is thought about him is for naught.
One who is under Jupiter [tzedek] will be just [tzadkan]. Rav Naḥman bar Yitzḥak said: And just in mitzvot.
One who is under Mars will be one who spills blood. Rav Ashi said: Either a blood letter, or a thief, or a shochet, or a circumciser. Rabba said: I am under Mars. Abaye said: My Master also punishes and kills.
