Predicting the future is big business. From newspaper astrologist to corporate consultants they all profit from our insatiable desire to know the unknowable. Often when contemplating major changes I am tempted to check my astrological reading. Is there anything wrong with this? Can intelligent people believe in astrology without feeling injudicious?
It is fascinating to note that the Rabbis of the Babylonian Talmud gave enormous credence to astrology. The Talmud states that upon entry into the month of Adar one should become increasingly joyous. R. Papa said: ‘Therefore a Jew should avoid litigation with Gentiles in the month of Av because his luck is bad and he should move the court case to the month of Adar when his luck is good.’[1] Astrology is not only a factor to be taken into account when planning future events: it also influences human nature According to the Talmud, one born under the constellation of the sun will achieve eminence and one born under Venus will become wealthy and immoral. One born under Mercury will be wise and have a retentive memory. One born under the Moon will suffer evil. One born under Saturn will suffer frustration, one born under Jupiter will be righteous and one born under Mars will become either a surgeon or a slaughterer.[2] A birthday is therefore viewed by the rabbis as an astrological milestone – a day on which; personal astrological fortune is at its most potent. [3]
There is an uncomfortable contradiction inherent in all this. Although astrology is prominent in rabbinic thought [4], Jewish law cautions against seeking the advice of astrologers. [5] But if astrology is a true science why not consult it? The following Midrashic parable sheds light on this. A king conquered a new province the elite of which decided that they needed to forge connections with the new rulers. Some decided to become acquainted with the dukes, others with the knights and yet others with the ministers. The wisest amongst them declared, “I will forge a connection with the king himself.” He reasoned “All the ministers, knights and dukes change, however the king will always remain king. [6]
Humans are similar to this, says the Midrash. Some attribute power to the constellations and wish to serve them. Monotheistic believers, however, realize that God is the Supreme Power and all other powers are no more than obedient servants who carry out His will. Since everything in the universe is subject to the laws of cause and effect, according to nature the month of Adar is an astrologically lucky month and a birthday has unique astrological potential for the celebrant. However, reliance on astrology could lead one to conclude that nature has a life of its own and the celestial spheres have powers independent of God’s will. In fact, these are no more than a manifestation of the divine will. This is why prayer is so important. Mundane life seeks to convince us that life is dictated by the laws of nature. Prayer reminds us that nature is controlled by God. The message is clear: nature and its rules – including astrological truths [7] – are to be taken seriously, however, one must recognise that ultimate power rests neither with nature nor with us but with the Creator of heaven and earth.
[1] Babylonian Talmud Taanit 29a and b.
[2] Ibid, Shabbat 156a. Although rabbinic consensus holds that Jews are not affected by Mazal (literally, constellations), the great medieval Talmudist Rabbi Yom Tov ibn Asevilli (mid 1200’s – mid 1300’s) suggests that in this context the word Mazal is to be understood as a generic term for “decree” rather than constellations. He thus suggests that when the rabbis of the Talmud say that Jews are not effected by Mazal they mean that they can subvert divine decrees (Mazal) through the performance of good deeds (Taanit 29a).
[3] See Jerusalem Talmud Rosh Hashnah 3:8 regarding the Amalek who, in the war against the Israelites, used soldiers who, on that day, were celebrating their birthday so that they would have an astrological advantage over the enemy.
[4] It would appear that modern-day “astrology" practiced by “pop-astrologers” and published in internet and newspaper "horoscopes" bear little or no relation to the ancient science of astrology mentioned by in the Talmud.
[5] Babyloniam Talmud Pesachim 113b.
[6] Eicha Rabbah :3.
[7] It must be noted that not all the rabbis believed in the truth of astrology in fact Judaism’s great codifier and philosopher, Maimonides (Rabbi Moses ben Maimon, 1138-1204), dismissed astrology as having no validity. See Maimonides “The Epistle to Yemen” Chepter 3 and his Explanation on the Misnayit, “Aodah Zarah” 4:7.