Jewish views of astrology: Encyclopedia II - Jewish views of astrology - Rabbinic acceptance of astrology

Jewish views of astrology - Rabbinic acceptance of astrology

However, other statements in the Talmud and in the midrash literature show that many Jews had some level of admiration for astrology.

Some hold that the stars generally do control the fate of people and nations, but Abraham and his descendents were elevated by their covenant with God, and thus achieve free will. (Midrash Genesis Rabbah 44:12, Yal., Jer. 285). A statement in the Tosefta (Kiddushin 5:17) holds that the blessing bestowed on Abraham is the gift of astrology. Midrash Ecclesiastes Rabbah states that the rulers of some non-Jewish were experts in astrology, and that King Solomon too had expertise in this realm. (7:23 no. 1)

There is a story in the Talmud according to which God showed to Adam all the future generations, including their scribes, scholars, and leaders (BT Avodah Zarah 5a). According to this source, the biblical Patriach Abraham bore upon his breast an astrological tablet on which the fate of every man might be read. Thus, kings are said to have congregated before his door in order to seek advice.

An announcement is found to the effect that it is dangerous to drink water on Wednesday and Friday evenings (Pesachim 112a). Samuel, a physician and astrologer, taught that it was dangerous to bleed a patient on Monday, Tuesday, or Thursday, because on the last-mentioned day Mars reigns at the even-numbered hours of the day, when demons have their play. The new moon was likewise regarded as an unfavorable season for bleeding, as were also the third of the month and the day preceding a festival (BT Shabbat 129b).

Jewish views of astrology - Qualified acceptance; partial skepticism

However, contrary stories are related. It is said that Abraham predicted in these astrological tablets that he would have no second son, but God said unto him, "Away with your astrology; for Israel there is no mazal ("luck", literally "planet" or "constellation")!" The birth of his second son, the patriarch Isaac, then gives lie to the idea that astrology is valid. (BT Shabbat 156a). Midrash Genesis Rabbah states that Abraham was not an astrologer, but rather a prophet, inasmuch as only those beneath the stars could be subject to their influence; but that Abraham was above them (Genesis Rabbah xliv. 12).

In general, many people quoted in the Talmud believed that in theory astrology had merit as some kind of science, but they were skeptical that astrological signs could be interpreted correctly or in a practical fashion. Commenting on astrologers in Sotah 12b, the Talmud says of them that "They gaze and know not at what they gaze at, they ponder and know not what they ponder."

The most popular form of astrological belief was the selection of propitious days. According to this idea, certain periods of time are regarded as lucky or unlucky. Rabbi Akiba contends against the belief that the year before the jubilee is exceptionally blessed. The belief is also condemned that no business should be begun on the new moon, on Friday, or on Sabbath evening (Sifre, Deut. 171; Sifra, Kedoshim, vi.; Sanh. 65).

Adapted from the Wikipedia article "Rabbinic acceptance of astrology", under the G.N U Free Docmentation License. Please also see http://en.wikipedia.org/wiki