On Astrology and Prayer

There is no constellation [mazal] for Israel. [b. Shabbat 156b]

After the previous section, I find it necessary to write down R. Asher’s explanation of the statement of our sages that “there is no constellation for Israel” when we find elsewhere that the sages also said that “life, children, and sustenance do not depend on one’s merit; rather, they depend upon the constellation” [b. Mo‘ed Katan 28a]. One must reconcile these two statements in order to settle the truth in one’s own mind, and also to ward from error those who trust in constellations regarding their wealth, the number of their children, and the length of their days, who do not fear divine punishment and are sinful in this regard. Indeed, they are mistaken, for they are not spared the vicissitudes of life on account of constellations. I have written the following in order to demonstrate their error and lack of understanding.

R. Ḥanina says: A constellation makes one wise, and a constellation makes one wealthy, and there is a constellation for Israel. R. Yoḥanan said: There is no constellation for the Jewish people. [b. Shabbat 156b]

Many difficulties have been raised with regard to this passage: How can amoraim disagree in this regard, as this is a matter that is written in the Torah, repeated in the Prophets, and repeated a third time in the Writings? Let us investigate this and inquire thoroughly, by means of absolute proofs and clear logical reasoning.

It is written in the Torah: And I will remove sickness from your midst (Exodus 23:25), and it is also written: And the Lord will take away from you all sickness, and none of the evil diseases of Egypt [will He place upon you] (Deuteronomy 7:15), and it is written: None shall miscarry or be barren in your land (Exodus 23:26), and it is further written: There shall not be male or female barren among you, or among your cattle (Deuteronomy 7:14). It is also written: I will fulfill the number of your days (Exodus 23:26), and it is written: However, there shall be no needy among you (Deuteronomy 15:4), and finally it is written: If only you diligently listen to the voice of the Lord your God (Deuteronomy 15:4). It is thus clear from the Torah that health and sickness, barrenness and fertility, the fullness of one’s days or the lack thereof, and likewise wealth and poverty, depend not on constellations but on one’s service to God and observance of His commandments.

This idea is repeated in the Prophets, as Hannah said in her prayer: The Lord kills and makes alive; He brings down to the grave and brings up (1 Samuel 2:6), and similarly: He will guard the feet of His holy ones, but the wicked shall be put to silence in darkness (1 Samuel 2:9). And it is further written: [I have heard your prayer, I have seen your tears;] behold, I will add to your days fifteen years (Isaiah 38:5).

The same point is repeated a third time in the Writings, as it is written: The fear of the Lord prolongs days, but the years of the wicked shall be shortened (Proverbs 10:27), and it is written: The blessing of the Lord, it makes rich (Proverbs 10:22).

One can arrive at the same conclusion through logical reasoning. If it is true that all matters depend on the constellations, why should a person pray to his Maker to deliver his soul from death and to keep him alive in famine, and to send rain upon the earth? If that opinion is correct, then most of our prayers are useless and unnecessary. God forbid that those who fear the Lord and think upon His name (Malachi 3:16) should say such things. For it is established by scripture, and through tradition, and from observation that people can call out to God and He answers them. [ . . . ]

I therefore maintain that although the two sages issued divergent statements, there is actually no disagreement between them, as R. Ḥanina is referring to Israelites who do not possess great merit, while R. Yoḥanan is speaking of Israelites who do have great merit, like Abraham. Similarly, the verse is written about those who observe the Torah.

It should be noted that when we say there is no constellation for Israelites who have great merit, this only means that it reduces the evil of the constellation. However, no measure of piety or any merit can help someone who was born with a horoscope indicating a deficiency of wealth, children, and length of days enough to make him like one who was born with a horoscope indicating perfection in all three categories. The proof of this is from Abraham, as he was not blessed with many children from Sarah, whereas he did father numerous offspring from Keturah [see Genesis 25:1–2]. This is the meaning of Rava’s statement in b. Mo‘ed Katan [28a] that life, children, and sustenance do not depend on one’s merit, but rather they depend upon fate. [ . . . ]

When we say that merit cannot entirely negate the power of the constellation, this refers to the overall constellation, such as the birth horoscope [nativity], as it is stated in Tractate Ta’anit [25a] [in a story about a poor scholar who dreams of a conversation with God, who says to him], “Would you be satisfied if I were to return the world to its very beginning? Perhaps then you will be born in an hour of sustenance.” However, with regard to a particular constellation governing those accidental events that occur to a person over the course of one’s life, such as sickness, lack of adequate rainfall, even an untimely death and the like, these can be nullified by one’s merit. Consequently, even if a sharp sword is resting upon a person’s neck, he should not refrain from praying for mercy and charity [see b. Berakhot 10a].