Astrology
Background
Worship of heavenly bodies History of astrology Astrology and astronomy Glossary Planets Behenian Classical Zodiac Traditions, types, and systems Astrology and science Astrologers Astrological organizations
Traditions
Babylonian Chinese Hellenistic Hindu Islamic Jewish Tibetan Western
Branches
Natal Electional Horary Medical Financial Locational Psychological Meteorological
Astrological signs
Aries Taurus Gemini Cancer Leo Virgo Libra Scorpio Sagittarius Capricorn Aquarius Pisces
Symbols
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v t e

Astrology in Jewish antiquity (Hebrew: מזלות, romanized: mazzalot) is the belief that celestial bodies can influence the affairs of individuals and of entire nations upon the earth. This involves the study of the celestial bodies' respective energies based on recurring patterns that change by the hour, by the week, month, year or by several years (time categories). In each of these time categories one of the seven planetary spheres, or what are known as the seven classical planets: the Sun, Venus, Mercury, the Moon, Saturn, Jupiter, or Mars, along with the month's current Zodiac constellation, come into play and influence the sublunary world. At times, it involves a complex combination of several of these factors working together. In Judaism this belief is expressed by the biblical affirmation: "Do you know the laws of heaven / Or impose its authority on earth?" (Job 38:33), from which statement the Sages of Israel have inferred, "There is no single herb below without its corresponding star above, that beats upon it and commands it to grow."^[1]

Complementary to the records of past civilisations, the corpus of Jewish literature has preserved many of the details instructive of the determining factors involved in rendering any astrological forecast,^[2] although astrology in terms of modern science is understood to be a pseudoscience.^[3][4]

A famous meme that underscores the importance with which Judaism views the influences of the horoscope is found in the Idra of the Zohar:^[5]

Everything is dependent upon mazzal (astral influences), even the Torah scroll in the ark. (הַכֹּל תָּלוּי בְּמַזָּל, וַאֲפִילּוּ סֵפֶר תּוֹרָה בָּהֵיכָל)

In the Babylonian Talmud, a controversy is presented among the sages of Israel as to whether the zodiac signs affect a person's destiny. The supportive opinions are of Joshua ben Levi, who lists the types of people according to the various zodiac signs, and of Hanina bar Hama, who believes that the astrological constellations (mazzal) can make a person wise and can even make a person wealthy. Conversely, Johanan bar Nappaha held the view that "Israel is not bound by the effects of the changing horoscopes."^[6] He assayed to bring proof from a verse taken from the prophet Jeremiah: "Learn not the way of the nations, nor be dismayed at the signs of the heavens because the nations are dismayed at them."^[7]

The opinions of Abba Arikha, of Samuel of Nehardea and of Rabbi Akiva, however, seem to be supportive of applied astrology, even though the people of Israel are not bound by the influences of the constellations. Other rabbis have vaunted their knowledge of applied astrology. Said Samuel of Nehardea, "I know the pathways of heaven as I do the pathways of Nehardea, excepting the comet, about which I know nothing."^[8][9]

Rabbi Shimon ben Pazi reported that Rabbi Yehoshua ben Levi said in the name of Bar Kappara: Anyone who knows how to calculate astronomical seasons and the movement of constellations and does not do so, the verse says about him: "They do not take notice of the work of God, and they do not see His handiwork" (Isaiah 5:12).^[10]

In several places in the Talmud it is stated that every man has a celestial body (mazzal), i.e. a particular star which is his patron from conception and birth (Shabbat 53b; Baba Kama 2b) and which perceives things unknown to the man himself (Megillah 3a; Sanhedrin 94a).^[11] Two people born under the same star are also said to have a bodily and spiritual kinship (Nedarim 39b; Baba Metzia 30b).^[11]

Rava says, "Duration of life, progeny, and subsistence are dependent upon the constellations."^[12]

The great men of Israel in the Middle Ages, viz., Saadia Gaon, in his commentary on the Sefer Yetzirah; Solomon ibn Gabirol in his Keter Malkhut, and Abraham bar Hiyya, ha-Nasi^[13] and Abraham ibn Ezra considered astrology to be true wisdom and even expressed this belief in their works.^[14][15] Judah Halevi also acknowledges in his magnum opus, the Kuzari, that the celestial bodies have an influence on earthly affairs, but does not admit that the astrologers have the ability to determine the mode of operation of the star systems on human beings and other living creatures in the terrestrial world.^[14]

Maimonides, who lived in the late twelfth century, took a more critical approach to the topic of astrology,^[16] ruling that man was entirely incapable of foretelling futurities by observing the celestial bodies, especially if those same astrological formulae were faulty.^[17][a] He, therefore, cancelled its practice altogether.^[14][18] Among the early rabbis, Maimonides was the sole rabbinic antagonist of such practices.^[14] One of his contemporaries and disputants, Abraham ben David, in his glosses to Maimonides' Mishneh Torah (Hil. Teshuvah 5:5), asserts the influence of the stars upon destiny, while contending that by faith in God man may overcome this influence.^[19]

Moshe Chaim Luzzatto, during the Age of Enlightenment and although never actually having used his knowledge of the occult to foretell futurities, speaks about the influences of the stars in his book, Derekh Hashem (II, chapter 7 – The Influence of Stars).^[b]

The rabbis have distinguished between gaining an occult knowledge of the stars' influences on human beings (which is permitted) and the actual worshipping of the stars (which is prohibited), a view that is also met with the Scripture; cf. "which the Lord thy God hath divided unto all nations" (Deut. 4:19), that is to say, the stars, which God appointed to be the means of governing His creatures, and not the objects of man's worship.^[20][21]

The Midrash HaGadol (on Deuteronomy 4:19) clarifies what is meant by, " lest you raise your eyes to heaven, etc." It is hereby inferred that you are not to say, 'since these stars and constellations govern the world, and they provide light unto the entire universe, and they serve before their Creator on High, it is fitting that we serve them and bow down unto them, just as the king would want human beings to behave with respect towards his servants and ministers.' For this reason it says, lest you raise your eyes to heaven, beware that you do not err in this manner, on account of what , which the Lord thy God hath divided unto all nations. They (i.e. the astrological horoscopes) have been delivered into the hands of the nations, so that they may live and their beings be sustained , suffering loss, as is the custom of the world. But you (i.e. the nation of Israel) have been given over to me, and I do not behave towards you as is customarily practised with all the world, as it says, But the Lord has taken you (Deut. 4:20), etc. Likewise he says, Learn not the way of the nations, nor be dismayed at the signs of the heavens; for the gentiles are dismayed at them (Jer. 10:2). The nations of the world are alarmed by them, but Israel is not alarmed by them."^[22]

A similar theme is found in other rabbinic literature concerning Abraham the patriarch, who, although wise in the astrological sciences,^[23] and who saw thereby that he would not beget any children, was reprimanded by God who said to him: "Break away from your astrological speculations, for Israel are not bound by the influences of the horoscope."^[24] By this Rashi learnt that through prayers, repentance and meritorious deeds (sometimes also through a change of name), they are able to alter what has been determined for them.^[25]

The people of Israel are prohibited by Jewish law to consult the astrologers and star-gazers for guidance, but are commanded to be perfect^[26] in their awe of God and to consult him for guidance, even when they are told by astrologers what might happen.^[27][28]

The day is divided into 12 equal hours. The night, likewise, is divided into 12 equal hours. In both cases, the method of configuration used in measuring the hour is known as the Relative hour. To determine the length of each relative hour, one needs but simply know two variables: (a) the precise time of sunrise, and (b) the precise time of sunset. Although in Talmudic literature one begins to reckon the beginning of a day some 72 minutes before sunrise and where each day ends 13½ minutes after the sun has already set, here, in the case of astrological computations, it was only necessary to reckon the day from the moment of sunrise.^[29] Rashi, however, alludes to the day beginning at dawn (עמוד השחר‎).^[30] By collecting the total number of minutes in any given day (from daylight hours) and dividing the total number of minutes by 12, the quotient that one is left with is the number of minutes to each hour. In summer months, when the days are long, the length of each hour during daytime can be as much as 77 minutes or more, whereas the length of each hour during nighttime can be less than 42 minutes.

To each hour of the day and night is assigned one of the seven planets or spheres, which same planet governs the world during that hour. The names of these planets are: Saturn (shabtai), Venus (nogah), Jupiter (tzedek), Mercury (kokhav), Mars (ma'adim), Moon (levanah) and the Sun (ḥamah). .^[31] The star or planet that begins the first diurnal hour of a particular weekday, or the first nocturnal hour of a particular weeknight, it is the same star or planet that broadly governs that entire day or night.^[32]

The observance and reckoning of the movements of the 12 constellations are believed by some scholars to have been learnt from Hellenistic culture, after first being divested of influences that were deemed idolatrous.^[35]

Accordingly, it was believed that God determined that each of the seven planets be subordinate to the twelve constellations of the Zodiac, and work in conjunction with them. For example, the Sun is directly subservient to the influences emanating from the constellation known as Leo,^[31] while the Moon is subservient to the influences emanating from the constellation known as Cancer.^[31] Mars is subservient to the influences emanating from two constellations, namely, Aries and Scorpio.^[31] The planet Venus is also subservient to the influences emanating from two constellations, namely, Taurus and Libra.^[31] The planet Mercury is, likewise, subservient to two constellations, drawing its influences from them, namely, that of Gemini and Virgo.^[31] The planet Saturn is subservient to two constellations, those being Capricorn and Aquarius, whence it draws its influences.^[31] Finally, the planet Jupiter is directly subordinate to the influences emanating from Sagittarius and Pisces.^[31]

Weekly duties (by night): Each of the seven planets takes turn governing one day of the week, with the active involvement of all the planets on that same day working in concert, hour after hour, day by day, night by night, such that on the evening that commences Sunday (i.e. Saturday night),^[36] the night is governed by Mercury (kokhav), which begins its turn of duty in the first hour of the night, followed by all the other planets one after the other.^[31] On the evening that commences Monday (i.e. Sunday night), the night is governed by Jupiter (tzedek), which begins its turn of duty in the first hour of the night, followed by all the other planets one after the other. And so it is in this manner all throughout the week, the evening that commences Tuesday (i.e. Monday night) is governed by Venus (nogah); the evening that commences Wednesday (i.e. Tuesday night) is governed by Saturn (shabtai);^[31][37] the evening that commences Thursday (i.e. Wednesday night) is governed by the Sun (ḥamah);^[31] the evening that commences Friday (i.e. Thursday night) is governed by the Moon (levanah);^[31] the evening that commences Saturday (i.e. Friday night) is governed by Mars (ma'adim).^[31] The mnemonic used to denote this order is כצנ"ש חל"ם‎.^[37]

Hourly duties: Since each planet takes its turn of duty in the 12-hour night, the order taken in their hourly rotation is as follows: When Mercury (kokhav) finishes the 1st hour of the night, it is joined by the Moon (levanah) who takes up the 2nd hour of the night, followed by Saturn (shabtai) who takes up the 3rd hour of the night, followed by Jupiter (tzedek) who takes up the 4th hour of the night, followed by Mars (ma'adim) who takes up the 5th hour of the night, followed by the Sun (ḥamah) whose influence takes up the 6th hour of the night, followed by Venus (nogah) who takes up the 7th hour of the night, and in this order it is repeated until the 12-hour night has concluded for each of the seven nights.^[31] This hourly rotation is denoted by the mnemonic כל"ש צמח"ן‎.^[38] Fixing their rotation in such a way, hour by hour, was seen as vital in order to determine the character of the child who is born at any given hour of the night, based on the hour's acting "mazzal" (astrological influence), in accordance with the principle laid out by Rabbi Hanina: "Not the constellation of the day but that of the hour is the determining influence."^[39]

Weekly duties (by day): As in the night, so, too, each of the 12-hour weekdays has a set order pre-determined for it, while each of the seven planets rotating and serving in its respective hour. However, the planet that began to serve in the first hour of the night is not the same planet that begins in the first hour of the day. During the weekdays, the first hour of the first day of the week (Sunday), starts with the influences of the Sun (hence: Sunday); the first hour of the second day of the week (Monday) starts with the influences of the Moon (hence: Monday); the first hour of the third day of the week (Tuesday) with Mars, and the first hour of the fourth day of the week (Wednesday) with Mercury, while the first hour of the fifth day of the week (Thursday) with Jupiter, and the first hour of the sixth day of the week (Friday) with Venus, and lastly, the first hour of the seventh day of the week (Saturday) with Saturn. The mnemonic used to denote this order is חל"ם כצנ"ש‎.^[31][40]

Hourly duties: When the Sun finishes the 1st hour of the day on Sunday, it is joined by Venus who takes up the 2nd hour of the day on Sunday, followed by Mercury who takes up the 3rd hour of the day on Sunday, followed by the Moon whose influence takes up the 4th hour of the day on Sunday, followed by Saturn who takes up the 5th hour of the day on Sunday, followed by Jupiter who takes up the 6th hour of the day on Sunday, followed by Mars who takes up the 7th hour of the day on Sunday, and in this order it is repeated until the 12-hour day has concluded.^[31] Again, fixing their rotation in such a way, hour by hour, was seen as vital in order to determine the character of the child who is born at any given hour of the day. The mnemonic used by the Sages of Israel to remember their order of rotation is שצ"ם חנכ"ל‎ = ShaTzaM ḤaNKaL (shabtai → tzedek → ma'adim → ḥamah → nogah → kokhav → levanah ).^[31][37]

Although each of the seven planets will rotate one after the other on an hourly basis, whether by day or whether by night, it is only the planet or orb that began to serve in the first hour, whether by day or whether by night, that is considered the principal planet and master of that entire day (if it began its turn of duty in the first hour of the day), or the principal planet and master of that entire night (if it began its turn of duty in the first hour of the night).^[41] The participation of all the other planets on that same day or that same night is inconsequential to the fact that the mazzal (= astral influences) for that day, or what is called mazzal yom, belongs to the planet that began serving in the first hour of the day, or in the first hour of the night, while the other planets are only concerned with their specific hour, or what is called mazzal sha'ah.^[42]

Since the Moon begins its turn of duty in the first hour of every Monday morning, and Jupiter begins its turn of duty in the first hour of every Thursday morning, and since both these planets are considered planets possessing good influences, it follows that Mondays and Thursdays are considered auspicious days in the Jewish calendar.^[43]

To accurately determine the time in which each of the classical planets are in their respective line of duty, per hour, one must either have access to a printed lunar calendar showing the Jewish months, and know the precise starting point for each day and night, or else be familiar with the ever-changing aspects of the Jewish months, as the planetary influences will change with the conjunction of the moon with the sun, also known as the New Moon (occurring every 29 days, 12 hours and 793 parts of an hour), as also with the intercalation of the lunar month during a Jewish Leap Year (occurring seven times in a 19-year period), when the lunar month Nisan and its influences will be delayed by one month on account of an additional lunar month Adar.^[54] Several online websites provide conversion tables for converting a known date in the Gregorian calendar with the corresponding weekday, day and month in the Hebrew calendar.