Astrology Encyclopedia Judaica

The majority of the talmudic sages believed in the decisive role played by celestial bodies in determining human affairs in the sublunar world. On the one hand the patriarch Abraham and his descendants are spoken of as having been elevated beyond subjection to the stars (Gen. R. 44:12; Yal., Jer. 285), but on the other hand, the blessing bestowed on him in Genesis 24:1 is interpreted as the gift of astrology (Tosef., Kid. 5:17). Astrological consultation is one of the methods suggested by Jethro to Moses for governing the Children of Israel (Mekh., Amalek 2). Several instances are cited of astrologers whose predictions of future events came true (e.g., Shab. 119a). Gentile rulers were considered to have been especially well versed in astrology or to have consulted astrological experts; but knowledge of astrology was also attributed to King Solomon (Eccl. R. 7:23 no. 1). Nevertheless, the rabbis of the Talmud were skeptical of the astrologers' ability to interpret the stars correctly; they conceded the possibility that the astrologers might be able to predict the future by consulting the stars, but claimed that they err in understanding the contents of their forecasts. On the basis of the phrase in Isaiah 8:19, 

 Among the Jewish philosophers of the Middle Ages *Maimonides alone rejected astrology completely, referring to the astrologers' beliefs as vain superstitions unworthy to be called a science. Upon being asked by the rabbis of southern France whether it was possible to combine the theories of astrology with the principles of Judaism, Maimonides replied: "… This science, which is called the decree of the stars … is no science at all, but mere foolery 

 Despite Maimonides' great prestige, his criticism of astrology had practically no influence on subsequent Jewish writers. With the exception of Joseph b. Judah ibn *Aknin and his enthusiastic admirer R. *Jedaiah ha-Penini (Bedersi), none of the Jewish philosophers of the succeeding generations opposed or deprecated astrology. Even the rationalistic *Levi b. Gershom maintained that the activities and events of a man's life were predestined by the positions and movements of celestial bodies. The astrologers fail, he asserted, first of all because of insufficient knowledge about the movements of the stars and the effects of their changed positions on sublunar beings, and secondly, because of the intervention of intellect and free will, "for the intellect and the will are empowered to carry us beyond the limitations imposed by the celestial bodies" (Milḥamot Adonai 2:2). Shem-Tov ibn *Falaquera also considered astrology a true science and made use of it. Many of the great rabbis, commentators, preachers, and ethical teachers dealt with astrology and were favorably disposed toward it; *Abraham b. David of Posquières, in his Hassagot, a commentary on Maimonides' Mishneh Torah; *Naḥmanides (Commentary on Gen. 1:16; Lev. 23:24, and passim) and his pupil Solomon b. Abraham *Adret (Responsa, no. 652); *Baḥya b. Asher (Commentary on Ex. 11:4; and passim); Isaac *Aboab (Menorat ha-Ma'or, 143; passim); Simeon b. Ẓemaḥ *Duran (Magen Avot, 72bff., and Tashbeẓ, no. 513); Isaac *Abrabanel , who cited many proofs "from the science of astronomy in regard to the celestial conjunctions" for his opinion that the redemption of Israel would begin in 1503 and come to completion in 1531 (Ma'yenei ha-Yeshu'ah, 12:2); Isaac *Arama (Akedat Yiẓḥak, 34, 56), though he disapproved of eschatological reckonings based on astrology; Moses b. Ḥayyim *Alshekh ; *Judah Loew b. Bezalel (Maharal) of Prague, who is reputed to have practiced astrology in the company of his friend Tycho Brahe; David *Gans ; Leone of *Modena ; Joseph Solomon *Delmedigo of Candia, Jonathan *Eybeschuetz ; and *Elijah , Gaon of Vilna (Commentary on Sefer Yeẓirah). A definitely negative attitude toward astrology was assumed by Azariah dei *Rossi (Me'or Einayim, 42, 43).

 The Zohar takes astrology for granted and in several places employs imagery and terminology that are clearly astrological (e.g., 3, Ki Teẓe, 281b. Raya Meheimna). It is stated explicitly: "All the stars and constellations in the heavens werePage 620  |  Top of Article appointed to be rulers and commandants over the world… there is not a single blade of grass in the entire world over which a star or a planet does not preside, and over that star one [angel] is appointed who serves in the presence of the Holy One Blessed Be He, each according to his merit" (2:171d; see Mishnat ha-Zohar , Tishbi-Lachower trans. vol. 1, 1957, 486). Astrological reasons for the commandments (mitzvot) are occasionally also given 3:251a–b, Raya Meheimna). On the whole, however, the Zohar's kabbalistic system deprives astrology and astrological beliefs of most of their relevance and importance. In Part 3 (Pinḥas, 216b, Raya Meheimna) it is stated that prior to the giving of the Torah all earthly creatures were dependent on the stars; after the revelation at Sinai, however, God exempted those children of Israel who studied and observed His Law from the rule of the stars, whereas the ignorant and the skeptical "were not absolved from the stars' jurisdictions." In the Tikkunei Zohar and other kabbalistic works the seven planets were

Tanis (29b)R. Papa said: Therefore a Jew who has any litigation with Gentiles should avoid him in Ab because his luck is bad and should make himself available in Adar when his luck is good