(טז) וַיַּ֣עַשׂ אֱלֹהִ֔ים אֶת־שְׁנֵ֥י הַמְּאֹרֹ֖ת הַגְּדֹלִ֑ים אֶת־הַמָּא֤וֹר הַגָּדֹל֙ לְמֶמְשֶׁ֣לֶת הַיּ֔וֹם וְאֶת־הַמָּא֤וֹר הַקָּטֹן֙ לְמֶמְשֶׁ֣לֶת הַלַּ֔יְלָה וְאֵ֖ת הַכּוֹכָבִֽים׃
(16) God made the two great lights, the greater light to dominate the day and the lesser light to dominate the night, and the stars.
(ה) וַיּוֹצֵ֨א אֹת֜וֹ הַח֗וּצָה וַיֹּ֙אמֶר֙ הַבֶּט־נָ֣א הַשָּׁמַ֗יְמָה וּסְפֹר֙ הַכּ֣וֹכָבִ֔ים אִם־תּוּכַ֖ל לִסְפֹּ֣ר אֹתָ֑ם וַיֹּ֣אמֶר ל֔וֹ כֹּ֥ה יִהְיֶ֖ה זַרְעֶֽךָ׃
(5) He took him outside and said, “Look toward heaven and count the stars, if you are able to count them.” And He added, “So shall your offspring be.”
(יז) כִּֽי־בָרֵ֣ךְ אֲבָרֶכְךָ֗ וְהַרְבָּ֨ה אַרְבֶּ֤ה אֶֽת־זַרְעֲךָ֙ כְּכוֹכְבֵ֣י הַשָּׁמַ֔יִם וְכַח֕וֹל אֲשֶׁ֖ר עַל־שְׂפַ֣ת הַיָּ֑ם וְיִרַ֣שׁ זַרְעֲךָ֔ אֵ֖ת שַׁ֥עַר אֹיְבָֽיו׃
(17) I will bestow My blessing upon you and make your descendants as numerous as the stars of heaven and the sands on the seashore; and your descendants shall seize the gates of their foes.
(ט) וַיַּחֲלֹ֥ם עוֹד֙ חֲל֣וֹם אַחֵ֔ר וַיְסַפֵּ֥ר אֹת֖וֹ לְאֶחָ֑יו וַיֹּ֗אמֶר הִנֵּ֨ה חָלַ֤מְתִּֽי חֲלוֹם֙ ע֔וֹד וְהִנֵּ֧ה הַשֶּׁ֣מֶשׁ וְהַיָּרֵ֗חַ וְאַחַ֤ד עָשָׂר֙ כּֽוֹכָבִ֔ים מִֽשְׁתַּחֲוִ֖ים לִֽי׃
(9) He dreamed another dream and told it to his brothers, saying, “Look, I have had another dream: And this time, the sun, the moon, and eleven stars were bowing down to me.”
(יג) זְכֹ֡ר לְאַבְרָהָם֩ לְיִצְחָ֨ק וּלְיִשְׂרָאֵ֜ל עֲבָדֶ֗יךָ אֲשֶׁ֨ר נִשְׁבַּ֣עְתָּ לָהֶם֮ בָּךְ֒ וַתְּדַבֵּ֣ר אֲלֵהֶ֔ם אַרְבֶּה֙ אֶֽת־זַרְעֲכֶ֔ם כְּכוֹכְבֵ֖י הַשָּׁמָ֑יִם וְכָל־הָאָ֨רֶץ הַזֹּ֜את אֲשֶׁ֣ר אָמַ֗רְתִּי אֶתֵּן֙ לְזַרְעֲכֶ֔ם וְנָחֲל֖וּ לְעֹלָֽם׃
(13) Remember Your servants, Abraham, Isaac, and Israel, how You swore to them by Your Self and said to them: I will make your offspring as numerous as the stars of heaven, and I will give to your offspring this whole land of which I spoke, to possess forever.”
(יט) וּפֶן־תִּשָּׂ֨א עֵינֶ֜יךָ הַשָּׁמַ֗יְמָה וְֽ֠רָאִיתָ אֶת־הַשֶּׁ֨מֶשׁ וְאֶת־הַיָּרֵ֜חַ וְאֶת־הַכּֽוֹכָבִ֗ים כֹּ֚ל צְבָ֣א הַשָּׁמַ֔יִם וְנִדַּחְתָּ֛ וְהִשְׁתַּחֲוִ֥יתָ לָהֶ֖ם וַעֲבַדְתָּ֑ם אֲשֶׁ֨ר חָלַ֜ק יְהוָ֤ה אֱלֹהֶ֙יךָ֙ אֹתָ֔ם לְכֹל֙ הָֽעַמִּ֔ים תַּ֖חַת כָּל־הַשָּׁמָֽיִם׃
(19) And when you look up to the sky and behold the sun and the moon and the stars, the whole heavenly host, you must not be lured into bowing down to them or serving them. These the LORD your God allotted to other peoples everywhere under heaven;
(יג) נִלְאֵ֖ית בְּרֹ֣ב עֲצָתָ֑יִךְ יַעַמְדוּ־נָ֨א וְיוֹשִׁיעֻ֜ךְ הברו [הֹבְרֵ֣י] שָׁמַ֗יִם הַֽחֹזִים֙ בַּכּ֣וֹכָבִ֔ים מֽוֹדִיעִם֙ לֶחֳדָשִׁ֔ים מֵאֲשֶׁ֥ר יָבֹ֖אוּ עָלָֽיִךְ׃
(13) You are helpless, despite all your art. Let them stand up and help you now, The scanners of heaven, the star-gazers, Who announce, month by month, Whatever will come upon you.
(ב) כֹּ֣ה ׀ אָמַ֣ר יְהוָ֗ה אֶל־דֶּ֤רֶךְ הַגּוֹיִם֙ אַל־תִּלְמָ֔דוּ וּמֵאֹת֥וֹת הַשָּׁמַ֖יִם אַל־תֵּחָ֑תּוּ כִּֽי־יֵחַ֥תּוּ הַגּוֹיִ֖ם מֵהֵֽמָּה׃
(2) Thus said the LORD: Do not learn to go the way of the nations, And do not be dismayed by portents in the sky; Let the nations be dismayed by them!
מַזָּל m. (b. h.; נזל, cmp. Arab. manzil hospitium) [station of the stars,] constellation of the Zodiac; in gen. planet. Gen. R. s. 10 יש מ׳ שגומר הלוכו וכ׳ there is a planet that finishes its circuit in thirty days …, in twelve months &c. Ib. נוגה מהלכת י"ב מזלות … מ׳ וכ׳ the Venus passes the twelve constellations in ten months, requiring for each station twenty five days; a. fr.—Pl. מַזָּלוֹת. Ib. Ber. 32ᵇ שנים עשר מ׳ וכ׳ I have created twelve stations in the heavens, and for each station I have appointed thirty legions (of stars), v. גַּסְטְרָא. Tosef. ib. VII (VI), 6 הרואה … ואת המ׳ [כסדרן] he who sees the sun, the moon and the stars and planets in their original position (at the end of a lunisolar period). Sabb. 75ᵃ חישוב תקופות ומ׳ the calculation of periods and constellations. Gen. R. s. 25; Y. Pes. I, 27ᵇ top לא שמשו המ׳ וכ׳ the planets did no service during the year of the flood; a. fr.—עובד כוכבום ומ׳ (abbrev. עכו"ם) idolater, v. עָבַד, a. עֲבוֹדָה.—Trnsf. (astrology) constellation at one’s birth, planet, destiny; guardian angel, angel of destiny. Gen. R. s. 10 אין לך כל עשב … שאין לו מ׳ וכ׳ there is not an herb which has not a planet in heaven that strikes it and says, Grow!—Sabb. 156ᵃ לא מַזַּל יום גורם מ׳ שעה וכ׳ not the day’s planet, but the constellation of the hour (of birth) has influence. Ib. מ׳ מחכים וכ׳ the planet (of birth) makes wise, rich &c. Ib. אין מ׳ לישראל Israel is not dependent on nativity; a. v. fr.
מַזָּל, מַזָּלָא ch. 1) same, planet, constellation; luck. Targ. Y. Num. XXXIII, 45 בית מ׳ (h. text גד). Targ. Y. I Gen. XXX, 11. Targ. Koh. IX, 3 מ׳ ביש bad luck; a. fr.—Sabb. 53ᵇ, a. fr. אדם דאית ליה מ׳ man has a guardian angel (chance of recovery from a disease fatal to beasts). Taan. 29ᵇ ריע מַזְּלֵיה his luck is shaky (bad), opp. בריא מזליה. Koh. R. to VII, 15, a. e. טמיע מ׳, v. טְמַע; a. v. fr.—Pl. מַזָּלַיָּיא, מַזָּלָתָא. Targ. Y. Num. VII, 84.—Targ. Is. XLVII, 13 מַזָּלַת (constr.; ed. Ven. I מַזָּלוֹת h. form).—Targ. Koh. VII, 15. Ib. IX, 2; a. fr.—Sabb. 146ᵃ (מַזָּלַיְהוּ) מַוָּלַיְיהוּ הוו their guardian angels were present (at the giving of the Law). —2) (Ms. מֹזְלָא) fortune, possession. Targ. Ps. CXII, 3. Targ. Prov. VIII, 18 (ed. Lag. מזליא, pl.); a. e., v. מוֹדְלָא
(א) אֲרוּם יָת כָּל דֵּין יְהָבִית עַל לִבִּי וּלְמִבְלוֹשׁ יָת כָּל דֵּין דִי צַדִיקַיָא וְחַכִּימַיָּא וְתַלְמִידֵיהוֹן דְּמִשְׁתַּעְבְּדִין לְהוֹן עַל עֵיסַק אוּלְפַן אוֹרַיְתָא וּמְסִירִין בִּידָא דַּיָי וּמִנֵּיהּ אִתְגְּזַר עַל כָּל עַלְמָא כָּל מַה דִּיהֵי בְיוֹמֵיהוֹן אַף רְחִימְתָא דִי רַחֲמִינוּן אַף סְנִיאֲתָא דְסָנִינוּן גְּבַר לֵית נְבִיָּא בְּעַלְמָא דִי יִנְדַע מַה דִּיהֵי בֶאֱנָשָׁא כּוֹלָא בְּמַזָּלַיא יְיָ אִתְגְּזַר לְמֶהֱוֵי קֳדָמֵיהוֹן: (ב) כּוֹלָא בְּמַזָּלַיא תַּלְיָא מִן שְׁמַיָּא אִתְגְּזַר מַה דַּעֲתִיד לְמֶהֱוֵי לְכוֹלָא אִרְעוּן חַד לְזַכָּאָה וּלְחַיָּבָא לִדְתַקְנָן אוֹרְחָתֵיהּ וְלִמְדַכֵּי נַפְשֵׁיהּ וְלִמְסָאִיב נַפְשֵׁיהּ וּלְמִקְרַיב נִכְסַת קוּדְשַׁיָּא וְלִדְלֵיתוֹהִי מַקְרִיב נִכְסַת קוּדְשִׁין כְּטָבָא כְּחַיָּבָא כִּגְבַר דְּיוֹמֵי לְשַׁקְרָא כִּגְבַר דְּמוֹמָתָא דָּחִיל: (ג) דֵּין מַזָּל בִּישׁ בְּכָל עַלְמָא דִי יִתְעֲבֵיד תְּחוֹת שִׁמְשָׁא אֲרוּם אִרְעוּן חָד לְכוֹלָא לְכָל דַיָירֵי עַלְמָא וְאַף לִבָּא דִּבְנֵי אֱנָשָׁא אִתְמְלֵי בִישׁ עַל דָּא וְחוּלְחוּלְתָּא בִּלְבָבֵיהוֹן כָּל יוֹמֵי חַיֵּהוֹן וּבָתַר סוֹפוֹהִי דֶּאֱנָשָׁא נְטִיר לֵיהּ לְאִתְוַכְּחָא עִם מֵתַיָּא בְּדִין חַיָּבַיָּא: (ד) אֲרוּם מַן גַבְרָא דִי אִתְחַבָּר לְכָל פִּתְגָמֵי אוֹרַיְתָא וּלְמִקְנֵי חַיֵי עַלְמָא דְּאָתֵי אִית לֵיהּ סְבַר אֲרוּם כַּלְבָּא חַיָא הוּא טָב מִן אַרְיָא דִי הוּא מִית: (ה) אֲרוּם צַדִּיקַיָּא יָדְעִין דְּאִין יְחוֹבוּן עֲתִידִין לְמֶהֱוֵיהוֹן חֲשִׁיבִין כְּמֵתַיָּא לְעַלְמָא דְּאָתֵי בְּגִין כֵּן נַטְרִין אוֹרְחֵיהוֹן וְלָא חַיָיבִין וְאִין יְחוֹבוּן תָּיְבִין בִּתְיוּבְתָּא וְחַיָּבַיָּא לֵיתֵיהוֹן יָדְעִין מִדַעַם טַב עַל דְּלָא אוֹטִיבוּ עוֹבָדֵיהוֹן בְּחַיֵּהוֹן וְלֵיתֵיהוֹן יָדְעִין מִדַעַם טַב לְעָלְמָא דְּאָתֵי וְלֵית לְהוֹן אֲגַר טַב בָּתַר מוֹתֵיהוֹן אֲרוּם אִתְנְשֵׁי דָכְרָנֵיהוֹן מִבְּנֵי צַדִּיקַיָּא: (ו) בָּתַר מוֹתֵיהוֹן דְּרַשִּׁיעַיָּא לֵית בְּהוֹן צְרוֹךְ אַף רְחִימְתְּהוֹן אַף סִנְאַתְהוֹן אַף קִנְאַתְהוֹן הִיא כְּבַר הוֹבְדוֹן מִן עַלְמָא וְחוּלַק טַב לֵית לְהוֹן עוֹד עִם צַדִּיקַיָּא לְעַלְמָא דְּאָתֵי וְלֵית לְהוֹן הֲנַיָיא מִן כָּל מַה דְּאִתְעֲבֵיד בְּעַלְמָא הָדֵין תְּחוֹת שִׁמְשָׁא: (ז) אֲמַר שְׁלֹמֹה בְּרוּחַ נְבוּאָה מִן קֳדָם יְיָ עֲתִיד מָרֵי עָלְמָא לְמֵימַר לְכָל צַדִּיקַיָּא בְּאַנְפֵּי נַפְשֵׁיהּ אֱזֵיל טְעוֹם בְּחֶדְוָא לַחְמָךְ דְּאִתּוֹסַף לָךְ עַל לַחְמָךְ דִי יְהִיבְתָּא לַעֲנִיָא וְלַחֲשִׁיכָא דַהֲווֹ כָּפִין וְשָׁתֵי בְּלֵב טָב חַמְרָא דְּאִצְטְנַע לָךְ בְּגַן עֵדֶן חֲלַף חַמְרָךְ דִּמְזַגְתָּא לַעֲנִיָא וַחֲשִּׁיכָא דַהֲווֹ צָחֵי אֲרוּם הָא כְּבַר אִתְרְעִית [קֳדָם] יְיָ עוֹבָדָךְ טָבָא: (ח) בְּכָל עִדָּן יֶהֶויָין כְּסוּתָךְ חִיוָרִין מִן כָּל סוֹאֲבוֹת חוֹבָתָא וּשְׁמָא טָבָא דִּמְתִיל לִמְשַׁח רְבוּתָא קְנֵי בְּגִין דִי יִמְטוּן בִּרְכָן עַל רֵישָׁךְ וְטִיבוּתָךְ אַל יֶחֱסַר: (ט) חֲזֵי חַיִין טָבִין עִם אִתְּתָא דִּרְחִימְתָּא כָּל יוֹמֵי חַיֵּי הֶבְלוּתָךְ דִי יְהַב יְיָ לָךְ בְּמַזָּלָא בְּעַלְמָא הָדֵין תְּחוֹת שִׁמְשָׁא אֲרוּם הוּא חוּלָקָךְ בְּחַיִין וּבְטוֹרְחוּתָךְ דִי אַנְתְּ טָרַחְתָּא בְּעַלְמָא הָדֵין תְּחוֹת שִׁמְשָׁא: (י) כָּל דִי מְסַפְּקָא יְדָךְ לְמֶעֱבַד טִיבוּ וּצְדַקְתָּא עִם מִסְכֵּינָא בְּכָל חֵילָךְ עֲבִיד אֲרוּם בָּתַר מוֹתָא לֵית לִגְבַר עוֹבָדָא וְחוּשְׁבַּנָא וּמַנְדְּעָא וְחוּכְמְתָא בְּבֵית קְבוּרְתָא דְּאַתְּ אָזִיל תַּמָּן וְלָא יְסַיְּעוּן לָךְ אֱלָהֵין עוֹבָדִין טָבִין וּצְדַקְתָּא לְחוֹדֵיהוֹן: (יא) אֲמַר שְׁלֹמֹה מַלְכָּא כַּד הֲוֵיתִי יָתִיב עַל כּוּרְסֵי מַלְכוּתִי אִסְתַּכָּלִית וַחֲזִית בְּעַלְמָא הָדֵין תְּחוֹת שִׁמְשָׁא אֲרוּם לָא גּוּבְרִין דְּאִנּוּן קַלִּילִין כְּנִשְׁרִין מִסְתַּיְּיעָן לְמִרְהַט לְאִשְׁתֵּיזָבָא מִן מוֹתָא בִּקְרָבָא וְלָא גִּבָּרַיָּא מִסְתַּיְּעִין בַּאֲגָחוּתְהוֹן קְרָבָא בִּגְבוּרָתֵיהוֹן וְאַף לָא חַכִּימַיָּא מִסְתַּיְּעִין בְּחוּכְמַתְהוֹן לְמִסְבַּע לַחְמָא בְּעִדָּן כַּפְנָא וְאַף לָא סוּכְלְתָנִין מִסְתַּיְּעִין בְּסוּכְלְתָנוּתְהוֹן לְמִכְנוֹשׁ עַתְרָא וְאַף לָא יָדְעֵי בִּינָה מִסְתַּיְּעִין בְּמַנְדָּעוּתְהוֹן לְמִשְׁכַּח רַחֲמִין בְּעֵינֵי מַלְכָּא אֲרוּם עִדָּן וְעַרְעִיתָא בְּמַזָּלֵיהוֹן יֶעְרַע יָת כּוּלְּהוֹן: (יב) אֲרוּם אַף לָא אִשְׁתָּמוֹדַע לִגְבַר יָת זִמְנֵיהּ בֵּין טָב לְבִישׁ מִן מַה דַּעֲתִיד לְמֶהֱוֵי בְּעַלְמָא וּלְמֵיתֵי עֲלוֹי כְּנוּנֵי יַמָּא דְּמִתְאַחֲדִין בְּחַכָּה וּכְצִפָּרֵי שְׁמַיָּא דְּמִתְאַחֲדִין בְּתִקוּלָא כְּוָתְהוֹן מוּתְקְלִין בְּנֵי אֱנָשָׁא לִזְמַן בִּישָׁתָא דְּאִתְעַתְּדַת לְמֶהֱוֵי נָפְלָא עֲלַוֵיהוֹן רִגְעָא חֲדָא מִשְׁמַיָּא: (יג) אַף דֵּין חֲזֵיתִי דְּהִיא חוּכְמְתָא בְּעַלְמָא הָדֵין תְּחוֹת שִׁמְשָׁא וְרַבְּתָא הִיא לְוָתִי: (יד) גּוּף בַּר נְשָׁא דִּמְתִיל לְקַרְתָּא זְעֵירְתָּא וְגִבָּרִין גַבְרֵי חֵילָא זְעֵיר בְּגַוַּהּ הֵיכְמָא דְּקַלִּילִין זְכוּתֵיהּ בְּגוֹ לִבָּא דֶּאֱנָשָׁא וְיֵעוּל לְוַת גּוּפָא יִצְרָא בִּישָׁא דִּמְתִיל לְמֶלֶךְ רַב וְתַקִּיף לְאִתְכַּנְעָא וְאַסְחַר יָתֵיה לְמִטְעֵי יָתֵיהּ וּבְנָא עֲלוֹהִי אֲתַר לְמֵיתַב עַל דִי יִצְבֵי לְאַסְטָיוּתֵיהּ מִן אוֹרְחָן דְּתָקְנָן קֳדָם יְיָ לְאַחָדָא יָתֵיהּ בִּמְצוֹדִין רַבְרְבִין דְּגֵיהִנָּם לְאַדְלָקוּתֵיהּ שְׁבַע זִמְנִין עַל חוֹבוֹהִי: (טו) וְאִשְׁתְּכַח בְּגוֹ גּוּף יִצְרָא טָבָא מַכִּיךְ וְחַכִּים וְאִתְגַּבַּר עֲלוֹהִי וּכְבַשׁ יָתֵיהּ בְּחוּכְמְתֵיהּ וְשֵׁיזֵיב יָת גּוּפָא מִן דִּינָא דְּגֵיהִנָּם בְּתוּקְפֵיהּ וּבְחוּכְמְתֵיהּ הֵיכְמָא דְגַבְרָא עֲבִיד לִקְרָבָא וּמְשֵׁיזִיב יָת יָתְבֵי קַרְתָּא בְּחוּכְמַת לְבָבֵיה וֶאֱנָשׁ לָא דְּכַר בָּתַר כֵּןֵ לְיִצְרָא טָבָא דְּשֵׁיזְבֵיהּ אֱלָהֵין יֵימַר בְּלִבְבֵיה זַכָּאָה אֲנָא הֵיכְמָא דְּיָתְבֵי קַרְתָּא הַהִיא לָא דְּכִירוּ יָת עַנְיָא הַהוּא דְּשֵׁיזִיב יָתְהוֹן: (טז) וַאֲמָרִית אֲנָא בְּמֵימְרִי טָבָא חָכְמַת צַדִּיקַיָא מִכֹּחַ גְּבוּרַת רַשִּׁיעַיָא דְּחוּכְמַת צַדִּיקַיָא וּזְכוּתֵיהּ מְשֵׁיזְבָא לֵיהּ וְלֶאֱנָשֵׁי דָּרֵיהּ וּתְקוֹף רַשִּׁיעָא דְּקָאִים בְּתוּקְפֵיה דְּלִבֵּיהּ בְּדִיל דְּלָא לְמֶהֱדַּר בִּתְיוּבְתָּא מְחַבְּלָא לֵיהּ בִּלְחוֹדוֹהִי וְחוּכְמַת צַדִּיקָא עַנְיָא מִזְדַּלְדְלָא בְעֵינֵי רַשִּׁיעֵי דָּרֵיהּ וּבְעִדָּן דְּיוֹכַח יָתְהוֹן עַל עוֹבָדֵיהוֹן בִּישַׁיָּא וּפִתְגָמֵיה אוֹכַחְתֵּיה לֵיתִנּוּן מִתְקַבְּלִין: (יז) מִלֵּי דִּצְלוֹתָא דְּחַכִּימַיָּא בַחֲשַׁאי מִתְקַבְּלִין קֳדָם מָרֵי עָלְמָא יַתִּיר מִקִבְּלַת גַבְרָא רַשִּׁיעָא דְּהוּא שָׁלִיט עַל שָׁטְיָן דְּפַגִין וְלֵית מְקַבֵּיל: (יח) טָבָא חוּכְמַת חַכִּימַיָא בְּעִדָּן עָקְתָא יַתִּיר מִן מָנֵי קְרָבָא בְּעִדָּן אַגִיחוּת קְרָבָא וְגַבְרָא חַיָּבָא חַד דְּאִיתֵיהּ בְּדָרָא גָּרֵים לְהוֹבָדָא טַבְתָּא רַבְּתָא מִן עַלְמָא:
(1) Chapter9 line1 For all this I set my heart to investigate all this that the righteous and the wise and their students who serve them on the business of the study of Torah and are given in the hand of god and from him is decreed on all the world all what will be in their days even the mercy they will feel even the hatred they will feel, there is no person who is a prophet in the world who will know what will be in people: All in their mazal[luck or planet] God decrees to be ahead of them. (2) 2 Everything depends on mazal, from heaven it is decreed what will happen in the future to the entire earth, One to the innocent and the guilty, who fixes his way and makes modest his soul,and one who defiles his soul [makes himself impure] one who sacrifices a holy property and one who does not sacrifice a holy property, like the good like the guilty, like a man whose days are for lying like a man who fears an oath. (3) 3 This is an evil mazal in all the world that is done under the sun, for one happening is for all, to all the inhabitants of the earth, even if the heart of people is filled with badness about this, and intrigues are in their heart, all the days of their life. and after a man’s end it is saved for him to argue with the dead about the judgement of the guilty. (4) 4 For who is the man who adheres to all the words of the Torah to purchase the life of the world to come? He has hoper. For a live dog is better than a lion that is dead. (5) 5 For the righteous know that if they sin, they will be considered as dead in the world to come. Therefore, they guard their ways and do not sin and if they sin, they return in repentance. But the sinners do not know anything good because they do not make their deeds good in their lifetime and they do not know anything good in the world to come and they do not have a good reward after their death for their memory is forgotten from the righteous. (6) 6 After the death of the wicked they have no needs. Their love, their hatred, and their envy have already perished from the world and they no longer have a good portion with the righteous in the world to come. And they have no pleasure from anything that is done in this world under the sun. (7) 7 Solomon said by the spirit of prophecy from before the Lord, “The Master of the World will say to all the righteous ones individually, Go eat in joy your bread which was given to you for the bread which you gave to the poor and the needy who were hungry, and drink with a happy heart your wine which is hidden for you in the Garden of Eden in exchange for the wine which you mixed for the poor and needy who were thirsty. For God has already accepted your good deeds. (8) 8 At all times let your garments be white without all stain of sin and acquire a good name which is compared to anointing oil so that blessing may come upon your head and your goodness will not be lacking. (9) 9 See a good life with a wife whom you love all the days of your vain life which the Lord gave you by your mazal in this world under the sun. For it is your portion in your life and in your labor wherein you labor in this world under the sun. (10) 10. Whatever charity your hand finds to do, do for the needy with all your strength, for after death a man has neither work nor reckoning nor knowledge nor wisdom in the grave where you are going and nothing will help you but good deeds and charity alone. (11) 11. King Solomon said, “While I was sitting on my royal throne, I observed and saw in this world under the sun that not men who are swift as the eagle are helped to run to escape death in battle and heroes are not helped by their might when they instigate a war and also sages are not helped by their wisdom to be sated with bread in a time of famine and the intelligent are not helped by their intelligence to be sated with bread in a time of famine and even those who are wise are not assisted by their wisdom to gather the grain place and the discerning are not helped by their knowledge to find mercy in the eyes of the king. For time and chance happen to all of them according to their mazal. (12) 12. For even it is not made known to a man his time, whether good or bad what will be in the world and come upon him. Like fish of the sea which are captured in a net and like birds of heaven which are captured in a snare, like them people are snared in an evil time which falls on them in one moment from the sky. (13) 13. Also this I saw, that she is wisdom in this world under the sun and it is much to me. (14) 14. The body of a man is compared to a little city and heroes, a few soldiers are in its midst and are slight in its merit in the heart of man helpful to the body [against] the evil inclination which may be compared to a great and powerful king enters the body to conquer and it surrounds the heart in order to make it err and it builds against it a dwelling place because it wishes to cause him to depart from the way which is straight before the Lord to capture him in the great snares of Gehenna in order to burn him seven times for his sins. (15) 15. And there was found in the body the good inclination humble and wise and it prevailed over it and conquered it by its wisdom and it saved the body from the judgment of Gehenna by its power and its wisdom just as the soldier does battle and saves the inhabitants of the city by the wisdom of his heart and no man remembered afterward the good inclination which saved him but says to himself “I am innocent just as the inhabitants of the city do not remember that poor man who saved them. (16) 16. And I said ,the good words of the righteous are better than the force of the heroism of the sinner, for the wisdom of the righteous and his merit saves him and the people of his generation. But the strength of the wicked who persists in the stubbornness of his heart without returning in repentance destroys only him. And the wisdom of the righteous poor is despised in the eyes of the wicked of his generation and when he reproves them for their evil deeds the words of reprove are not accepted. (17) 17. The word of the silent prayer of the sages are accepted by the Master of World more than the acceptance of the wicked man who rules over fools who entreats but is not accepted. (18) 18. The wisdom of the wise in the time of trouble is better than weapons when war breaks out one sinner in a generation causes much good to be destroyed from the world.
אֲמַר לְהוּ רַבִּי חֲנִינָא, פּוּקוּ אֱמַרוּ לֵיהּ לְבַר לֵיוַאי: לֹא מַזַּל יוֹם גּוֹרֵם אֶלָּא מַזַּל שָׁעָה גּוֹרֵם. הַאי מַאן דִּבְחַמָּה — יְהֵי גְּבַר זִיוְתָן, יְהֵי אָכֵיל מִדִּילֵיהּ וְשָׁתֵי מִדִּילֵיהּ, וְרָזוֹהִי גַּלְיִין, אִם גָּנֵיב — לָא מַצְלַח. הַאי מַאן דִּבְכוֹכָב נוֹגַהּ — יְהֵי גְּבַר עַתִּיר וְזַנַּאי יְהֵי. מַאי טַעְמָא? מִשּׁוּם דְּאִיתְיְלִיד בֵּיהּ נוּרָא. הַאי מַאן דִּבְכוֹכָב — יְהֵי גְּבַר נָהִיר וְחַכִּים, מִשּׁוּם דְּסָפְרָא דְחַמָּה הוּא. הַאי מַאן דְּבִלְבָנָה — יְהֵי גְּבַר סָבֵיל מַרְעִין, בָּנֵי וְסָתַר, סָתַר וּבָנֵי, אָכֵיל דְּלָא דִּילֵיהּ וְשָׁתֵי דְּלָא דִּילֵיהּ וְרָזוֹהִי כַּסְיִין אִם גָּנֵב — מַצְלַח. הַאי מַאן דִּבְשַׁבְּתַאי — יְהֵי גְּבַר מַחְשְׁבָתֵיהּ בָּטְלִין. וְאִית דְּאָמְרִי: כׇּל דִּמְחַשְּׁבִין עֲלֵיהּ בָּטְלִין. הַאי מַאן דִּבְצֶדֶק — יְהֵי גְּבַר צִדְקָן. אָמַר רַב נַחְמָן בַּר יִצְחָק: וְצַדְקָן בְּמִצְוֹת. הַאי מַאן דִּבְמַאְדִּים — יְהֵי גְּבַר אָשֵׁיד דְּמָא. אָמַר רַב אָשֵׁי: אִי אוּמָּנָא, אִי גַּנָּבָא, אִי טַבָּחָא, אִי מָהוֹלָא. אָמַר רַבָּה: אֲנָא בְּמַאְדִּים הֲוַאי. אָמַר אַבָּיֵי: מָר נָמֵי עָנֵישׁ וְקָטֵיל. אִיתְּמַר, רַבִּי חֲנִינָא אוֹמֵר: מַזָּל מַחְכִּים, מַזָּל מַעֲשִׁיר, וְיֵשׁ מַזָּל לְיִשְׂרָאֵל. רַבִּי יוֹחָנָן אָמַר: אֵין מַזָּל לְיִשְׂרָאֵל. וְאַזְדָּא רַבִּי יוֹחָנָן לְטַעְמֵיהּ, דְּאָמַר רַבִּי יוֹחָנָן: מִנַּיִין שֶׁאֵין מַזָּל לְיִשְׂרָאֵל? שֶׁנֶּאֱמַר: ״כֹּה אָמַר ה׳ אֶל דֶּרֶךְ הַגּוֹיִם אַל תִּלְמָדוּ וּמֵאוֹתוֹת הַשָּׁמַיִם אַל תֵּחָתּוּ כִּי יֵחַתּוּ הַגּוֹיִם מֵהֵמָּה״ — הֵם יֵחַתּוּ, וְלֹא יִשְׂרָאֵל. וְאַף רַב סָבַר אֵין מַזָּל לְיִשְׂרָאֵל, דְּאָמַר רַב יְהוּדָה אָמַר רַב: מִנַּיִין שֶׁאֵין מַזָּל לְיִשְׂרָאֵל? — שֶׁנֶּאֱמַר: ״וַיּוֹצֵא אוֹתוֹ הַחוּצָה״, אָמַר אַבְרָהָם לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא: רִבּוֹנוֹ שֶׁל עוֹלָם, ״בֶן בֵּיתִי יוֹרֵשׁ אוֹתִי״, אָמַר לוֹ: לָאו — ״כִּי אִם אֲשֶׁר יֵצֵא מִמֵּעֶיךָ״. אָמַר לְפָנָיו: רִבּוֹנוֹ שֶׁל עוֹלָם נִסְתַּכַּלְתִּי בְּאִיצְטַגְנִינוּת שֶׁלִּי, וְאֵינִי רָאוּי לְהוֹלִיד בֵּן. אָמַר לוֹ: צֵא מֵאִיצְטַגְנִינוּת שֶׁלְּךָ, שֶׁאֵין מַזָּל לְיִשְׂרָאֵל. מַאי דַּעְתָּיךְ?
Rabbi Ḥanina said to his students who heard all this: Go and tell the son of Leiva’i, Rabbi Yehoshua ben Levi: It is not the constellation of the day of the week that determines a person’s nature; rather, it is the constellation of the hour that determines his nature.
One who was born under the influence of the sun will be a radiant person; he will eat from his own resources and drink from his own resources, and his secrets will be exposed. If he steals he will not succeed, because he will be like the sun that shines and is revealed to all.
One who was born under the influence of Venus will be a rich and promiscuous person. What is the reason for this? Because fire was born during the hour of Venus, he will be subject the fire of the evil inclination, which burns perpetually.
One who was born under the influence of Mercury will be an enlightened and expert man, because Mercury is the sun’s scribe, as it is closest to the sun.
One who was born under the influence of the moon will be a man who suffers pains, who builds and destroys, and destroys and builds. He will be a man who eats not from his own resources and drinks not from his own resources, and whose secrets are hidden. If he steals he will succeed, as he is like the moon that constantly changes form, whose light is not its own, and who is at times exposed and at times hidden.
One who was born under the influence of Saturn will be a man whose thoughts are for naught. And some say that everything that others think about him and plan to do to him is for naught.
One who was born under the influence of Jupiter [tzedek] will be a just person [tzadkan]. Rav Naḥman bar Yitzḥak said: And just in this context means just in the performance of mitzvot.
One who was born under the influence of Mars will be one who spills blood. Rav Ashi said: He will be either a blood letter, or a thief, or a slaughterer of animals, or a circumciser. Rabba said: I was born under the influence of Mars and I do not perform any of those activities. Abaye said: My Master also punishes and kills as a judge. It was stated that Rabbi Ḥanina says: A constellation makes one wise and a constellation makes one wealthy, and there is a constellation for the Jewish people that influences them. Rabbi Yoḥanan said: There is no constellation for the Jewish people that influences them. The Jewish people are not subject to the influence of astrology. And Rabbi Yoḥanan follows his own reasoning, as Rabbi Yoḥanan said: From where is it derived that there is no constellation for the Jewish people? As it is stated: “Thus said the Lord: Learn not the way of the nations, and be not dismayed at the signs of heaven; for the nations are dismayed at them” (Jeremiah 10:2). The nations will be dismayed by them, but not the Jewish people. And Rav also holds that there is no constellation for the Jewish people, as Rav Yehuda said that Rav said: From where is it derived that there is no constellation for the Jewish people? As it is stated with regard to Abraham: “And He brought him outside, and said: Look now toward heaven, and count the stars, if you are able to count them; and He said unto him: So shall your offspring be” (Genesis 15:5). The Sages derived from this that Abraham said before the Holy One, Blessed be He: Master of the Universe, “Behold, You have given me no offspring, and one born in my house is to be my heir” (Genesis 15:3). The Holy One, Blessed be He, said to him: No. “And, behold, the word of the Lord came to him, saying: This man shall not be your heir; rather, one that will come forth from your own innards shall be your heir” (Genesis 15:4). Abraham said before Him: Master of the Universe, I looked at my astrological map, and according to the configuration of my constellations I am not fit to have a son. The Holy One, Blessed be He, said to him: Emerge from your astrology, as the verse states: “And He brought him outside,” as there is no constellation for Israel. What is your thinking?
One who was born under the influence of the sun will be a radiant person; he will eat from his own resources and drink from his own resources, and his secrets will be exposed. If he steals he will not succeed, because he will be like the sun that shines and is revealed to all.
One who was born under the influence of Venus will be a rich and promiscuous person. What is the reason for this? Because fire was born during the hour of Venus, he will be subject the fire of the evil inclination, which burns perpetually.
One who was born under the influence of Mercury will be an enlightened and expert man, because Mercury is the sun’s scribe, as it is closest to the sun.
One who was born under the influence of the moon will be a man who suffers pains, who builds and destroys, and destroys and builds. He will be a man who eats not from his own resources and drinks not from his own resources, and whose secrets are hidden. If he steals he will succeed, as he is like the moon that constantly changes form, whose light is not its own, and who is at times exposed and at times hidden.
One who was born under the influence of Saturn will be a man whose thoughts are for naught. And some say that everything that others think about him and plan to do to him is for naught.
One who was born under the influence of Jupiter [tzedek] will be a just person [tzadkan]. Rav Naḥman bar Yitzḥak said: And just in this context means just in the performance of mitzvot.
One who was born under the influence of Mars will be one who spills blood. Rav Ashi said: He will be either a blood letter, or a thief, or a slaughterer of animals, or a circumciser. Rabba said: I was born under the influence of Mars and I do not perform any of those activities. Abaye said: My Master also punishes and kills as a judge. It was stated that Rabbi Ḥanina says: A constellation makes one wise and a constellation makes one wealthy, and there is a constellation for the Jewish people that influences them. Rabbi Yoḥanan said: There is no constellation for the Jewish people that influences them. The Jewish people are not subject to the influence of astrology. And Rabbi Yoḥanan follows his own reasoning, as Rabbi Yoḥanan said: From where is it derived that there is no constellation for the Jewish people? As it is stated: “Thus said the Lord: Learn not the way of the nations, and be not dismayed at the signs of heaven; for the nations are dismayed at them” (Jeremiah 10:2). The nations will be dismayed by them, but not the Jewish people. And Rav also holds that there is no constellation for the Jewish people, as Rav Yehuda said that Rav said: From where is it derived that there is no constellation for the Jewish people? As it is stated with regard to Abraham: “And He brought him outside, and said: Look now toward heaven, and count the stars, if you are able to count them; and He said unto him: So shall your offspring be” (Genesis 15:5). The Sages derived from this that Abraham said before the Holy One, Blessed be He: Master of the Universe, “Behold, You have given me no offspring, and one born in my house is to be my heir” (Genesis 15:3). The Holy One, Blessed be He, said to him: No. “And, behold, the word of the Lord came to him, saying: This man shall not be your heir; rather, one that will come forth from your own innards shall be your heir” (Genesis 15:4). Abraham said before Him: Master of the Universe, I looked at my astrological map, and according to the configuration of my constellations I am not fit to have a son. The Holy One, Blessed be He, said to him: Emerge from your astrology, as the verse states: “And He brought him outside,” as there is no constellation for Israel. What is your thinking?
דְּקָאֵי צֶדֶק בְּמַעֲרָב — מְהַדַּרְנָא וּמוֹקֵימְנָא לֵיהּ בְּמִזְרָח. וְהַיְינוּ דִּכְתִיב: ״מִי הֵעִיר מִמִּזְרָח צֶדֶק יִקְרָאֵהוּ לְרַגְלוֹ״. וּמִדִּשְׁמוּאֵל נָמֵי אֵין מַזָּל לְיִשְׂרָאֵל. דִּשְׁמוּאֵל וְאַבְלֵט הֲווֹ יָתְבִי, וַהֲווֹ קָאָזְלִי הָנָךְ אִינָשֵׁי לְאַגְמָא. אֲמַר לֵיהּ אַבְלֵט לִשְׁמוּאֵל: הַאי גַּבְרָא אָזֵיל וְלָא אָתֵי, טָרֵיק לֵיהּ חִיוְיָא וּמָיֵית. אֲמַר לֵיהּ שְׁמוּאֵל: אִי בַּר יִשְׂרָאֵל הוּא, אָזֵיל וְאָתֵי. אַדְּיָתְבִי אֲזַל וַאֲתָא. קָם אַבְלֵט שַׁדְיֵהּ לְטוּנֵיהּ, אַשְׁכַּח בֵּיהּ חִיוְיָא דִּפְסִיק וּשְׁדֵי בְּתַרְתֵּי גוּבֵּי. אֲמַר לֵיהּ שְׁמוּאֵל: מַאי עֲבַדְתְּ? אֲמַר לֵיהּ: כׇּל יוֹמָא הֲוָה מַרְמִינַן רִיפְתָּא בַּהֲדֵי הֲדָדֵי וְאָכְלִינַן. הָאִידָּנָא הֲוָה אִיכָּא חַד מִינַּן דְּלָא הֲוָה לֵיהּ רִיפְתָּא, הֲוָה קָא מִיכְּסַף. אָמֵינָא לְהוּ: אֲנָא קָאֵימְנָא וּמַרְמֵינָא. כִּי מְטַאי לְגַבֵּיהּ, שַׁוַּאי נַפְשַׁאי כְּמַאן דִּשְׁקִילִי מִינֵּיהּ, כִּי הֵיכִי דְּלָא לִיכְּסִיף. אֲמַר לֵיהּ: מִצְוָה עֲבַדְתְּ. נְפַק שְׁמוּאֵל וּדְרַשׁ: ״וּצְדָקָה תַּצִּיל מִמָּוֶת״, וְלֹא מִמִּיתָה מְשׁוּנָּה, אֶלָּא מִמִּיתָה עַצְמָהּ. וּמִדְּרַבִּי עֲקִיבָא נָמֵי אֵין מַזָּל לְיִשְׂרָאֵל. דְּרַבִּי עֲקִיבָא הַוְיָא לֵיהּ בְּרַתָּא, אָמְרִי לֵיהּ כַּלְדָּאֵי: הָהוּא יוֹמָא דְּעָיְילָה לְבֵי גְנָנָא, טָרֵיק לַהּ חִיוְיָא, וּמִיתָא. הֲוָה דָּאֵיג אַמִּילְּתָא טוּבָא. הָהוּא יוֹמָא שְׁקַלְתַּהּ לְמַכְבַּנְתָּא, דַּצְתַּהּ בְּגוּדָא, אִיתְרְמִי אִיתִּיב בְּעֵינֵיהּ דְּחִיוְיָא. לְצַפְרָא כִּי קָא שָׁקְלָה לַהּ, הֲוָה קָא סָרֵיךְ וְאָתֵי חִיוְיָא בָּתְרַהּ. אֲמַר לַהּ אֲבוּהּ: מַאי עֲבַדְתְּ? אֲמַרָה לֵיהּ בְּפַנְיָא אֲתָא עַנְיָא, קְרָא אַבָּבָא וַהֲווֹ טְרִידִי כּוּלֵּי עָלְמָא בִּסְעוּדְתָּא, וְלֵיכָּא דְּשָׁמְעֵיהּ. קָאֵימְנָא, שְׁקַלְתֵּיהּ לְרִיסְתָּנַאי דִּיהַבְתְּ לִי, יַהְבִתֵּיהּ נִיהֲלֵיהּ. אֲמַר לַהּ: מִצְוָה עֲבַדְתְּ. נְפַק רַבִּי עֲקִיבָא וּדְרַשׁ: ״וּצְדָקָה תַּצִּיל מִמָּוֶת״, וְלֹא מִמִּיתָה מְשׁוּנָּה, אֶלָּא מִמִּיתָה עַצְמָהּ. וּמִדְּרַב נַחְמָן בַּר יִצְחָק נָמֵי אֵין מַזָּל לְיִשְׂרָאֵל. דְּאִימֵּיהּ דְּרַב נַחְמָן בַּר יִצְחָק אָמְרִי לַהּ כַּלְדָּאֵי: בְּרִיךְ גַּנָּבָא הָוֵה. לָא שְׁבַקְתֵּיהּ גַּלּוֹיֵי רֵישֵׁיהּ. אֲמַרָה לֵיהּ: כַּסִּי רֵישָׁיךָ, כִּי הֵיכִי דְּתִיהְוֵי עֲלָךְ אֵימְתָא דִשְׁמַיָּא, וּבְעִי רַחֲמֵי. לָא הֲוָה יָדַע אַמַּאי קָאָמְרָה לֵיהּ. יוֹמָא חַד יָתֵיב קָא גָרֵיס תּוּתֵי דִיקְלָא, נְפַל גְּלִימָא מֵעִילָּוֵי רֵישֵׁיהּ, דְּלִי עֵינֵיהּ חֲזָא לְדִיקְלָא, אַלְּמֵיהּ יִצְרֵיהּ, סְלֵיק, פַּסְקֵיהּ לְקִיבּוּרָא בְּשִׁינֵּיהּ.
Is it because Jupiter is situated in the west that you cannot have children? I will restore it and establish it in the east. And that is the meaning of that which is written with regard to Abraham: “Who has raised up one from the east, he will call justice [tzedek] to his steps [leraglo]. He gives nations before him, and makes him rule over kings; his sword makes them as the dust, his bow as the driven stubble” (Isaiah 41:2). God established Jupiter [tzedek] in the east on behalf of [leraglo] Abraham. And from that which transpired to Shmuel, one can also conclude that there is no constellation for the Jewish people. The Gemara relates that Shmuel and the gentile sage Ablet were sitting, and they saw these people were going to the lake. Ablet said to Shmuel: This person will go and he will not return, because a snake will bite him and he will die. Shmuel said to him: If he is a Jew, he will go and come back. As they were sitting for a while, the person they discussed went away and then returned. Ablet stood up, threw down the person’s burden, and inside he found a snake cut and cast in two pieces. Shmuel said to him: What did you do to merit being saved from death? The person said to him: Every day we all take bread together and eat from the bread. Today, there was one of us who did not have bread, and when it came time to gather the bread, he was embarrassed because he did not have any to give. I said to the others: I will go and take the bread. When I came to the person who did not have bread, I rendered myself as one who was taking from him so that he would not be embarrassed. Shmuel said to him: You performed a mitzva. Shmuel went out and taught based on this incident that even though it is written: “And charity will save from death” (Proverbs 10:2), it does not only mean that it will save a person from an unusual death but even from death itself. And from that which transpired to Rabbi Akiva as well it can be derived that there is no constellation for the Jewish people, as Rabbi Akiva had a daughter, and Chaldean astrologers told him that on the same day that she enters the wedding canopy, a snake will bite her and she will die. She was very worried about this. On that day, her wedding day, she took the ornamental pin from her hair and stuck it into a hole in the wall for safekeeping, and it happened that it entered directly into the eye of the snake. In the morning, when she took the pin, the snake was pulled and came out with it. Her father Rabbi Akiva said to her: What did you do to merit being saved from the snake? She told him: In the evening a poor person came and knocked on the door, and everyone was preoccupied with the feast and nobody heard him. I stood and took the portion that you had given me and gave it to him. Rabbi Akiva said to her: You performed a mitzva, and you were saved in its merit. Rabbi Akiva went out and taught based on this incident that even though it is written: “And charity will save from death” (Proverbs 10:2), it does not mean that it will save a person only from an unusual death, but even from death itself. And from that which transpired to Rav Naḥman bar Yitzḥak as well it can be derived that there is no constellation for the Jewish people, As Chaldean astrologers told Rav Naḥman bar Yitzḥak’s mother: Your son will be a thief. She did not allow him to uncover his head. She said to her son: Cover your head so that the fear of Heaven will be upon you, and pray for Divine mercy. He did not know why she said this to him. One day he was sitting and studying beneath a palm tree that did not belong to him, and the cloak fell off of his head. He lifted his eyes and saw the palm tree. He was overcome by impulse and he climbed up and detached a bunch of dates with his teeth. Apparently, he had an inborn inclination to steal, but was able to overcome that inclination with proper education and prayer.
וַיּוֹצֵא אֹתוֹ הַחוּצָה אָמַר לְפָנָיו רִבּוֹנוֹ שֶׁל עוֹלָם הִסְתַּכַּלְתִּי בַּמַּזָּל שֶׁלִּי וְאֵין לִי אֶלָּא בֵּן אֶחָד אָמַר לוֹ צֵא מֵאִיצְטַגְנִינוּת שֶׁלְּךָ אֵין מַזָּל לְיִשְׂרָאֵל
The Gemara expounds the verse “and He brought him outside” (Genesis 15:5): Abraham said before Him: Master of the Universe, I looked at my constellation and according to it I will have only one son, and a son has already been born to me, i.e., Ishmael. He said to him: Emerge from your astrology because there is no constellation for the Jewish people, as they are not subject to the influence of astrology.
כְּתַנָּאֵי וַה׳ בֵּרַךְ אֶת אַבְרָהָם בַּכֹּל מַאי בַּכֹּל רַבִּי מֵאִיר אוֹמֵר שֶׁלֹּא הָיְתָה לוֹ בַּת רַבִּי יְהוּדָה אוֹמֵר שֶׁהָיְתָה לוֹ בַּת אֲחֵרִים אוֹמְרִים בַּת הָיְתָה לוֹ לְאַבְרָהָם וּבַכֹּל שְׁמָהּ רַבִּי אֶלְעָזָר הַמּוֹדָעִי אוֹמֵר אִיצְטַגְנִינוּת הָיְתָה בְּלִבּוֹ שֶׁל אַבְרָהָם אָבִינוּ שֶׁכׇּל מַלְכֵי מִזְרָח וּמַעֲרָב מַשְׁכִּימִין לְפִתְחוֹ רַבִּי שִׁמְעוֹן בֶּן יוֹחַי אוֹמֵר אֶבֶן טוֹבָה הָיְתָה תְּלוּיָה בְּצַוָּארוֹ שֶׁל אַבְרָהָם אָבִינוּ שֶׁכׇּל חוֹלֶה הָרוֹאֶה אוֹתוֹ מִיָּד מִתְרַפֵּא וּבְשָׁעָה שֶׁנִּפְטַר אַבְרָהָם אָבִינוּ מִן הָעוֹלָם תְּלָאָהּ הַקָּדוֹשׁ בָּרוּךְ הוּא בְּגַלְגַּל חַמָּה אָמַר אַבָּיֵי הַיְינוּ דְּאָמְרִי אִינָשֵׁי אִידַּלִּי יוֹמָא אִידַּלִּי קְצִירָא
The Gemara comments that this disagreement is parallel to a dispute between tanna’im: The Torah states: “And the Lord blessed Abraham with everything [bakkol]” (Genesis 24:1), and the Sages disagree about what bakkol means. Rabbi Meir says: The blessing is that he did not have a daughter. Rabbi Yehuda says: On the contrary, the blessing was that he had a daughter. Others say: Abraham had a daughter and her name was Bakkol. Rabbi Elazar HaModa’i says: Abraham our forefather was so knowledgeable in astrology [itztagninut] that all the kings of the East and the West would come early to his door due to his wisdom. This is the blessing of bakkol, that he possessed knowledge that everybody needed. Rabbi Shimon ben Yoḥai says: A precious stone hung around the neck of Abraham our forefather; any sick person who looked at it would immediately be healed. When Abraham our forefather died, the Holy One, Blessed be He, hung this stone from the sphere of the sun, which from that point on brought healing to the sick. Abaye said: This explains the adage that people say: As the day progresses, sickness is lifted.
אֵין מַעֲמִידִין בְּסַנְהֶדְרִין בֵּין בִּגְדוֹלָה בֵּין בִּקְטַנָּה אֶלָּא אֲנָשִׁים חֲכָמִים וּנְבוֹנִים. מֻפְלָגִין בְּחָכְמַת הַתּוֹרָה בַּעֲלֵי דֵּעָה מְרֻבָּה. יוֹדְעִים קְצָת מִשְּׁאָר חָכְמוֹת כְּגוֹן רְפוּאוֹת וְחֶשְׁבּוֹן וּתְקוּפוֹת וּמַזָּלוֹת וְאִצְטַגְנִינוּת וְדַרְכֵי הַמְעוֹנְנִים וְהַקּוֹסְמִים וְהַמְכַשְּׁפִים וְהַבְלֵי עֲבוֹדָה זָרָה וְכַיּוֹצֵא בְּאֵלּוּ כְּדֵי שֶׁיִּהְיוּ יוֹדְעִים לָדוּן אוֹתָם. וְאֵין מַעֲמִידִין בְּסַנְהֶדְרִין אֶלָּא כֹּהֲנִים לְוִיִּים וְיִשְׂרְאֵלִים הַמְיֻחָסִים הָרְאוּיִים לְהַשִּׂיא לִכְהֻנָּה. שֶׁנֶּאֱמַר (במדבר יא טז) "וְהִתְיַצְּבוּ שָׁם עִמָּךְ" בְּדוֹמִין לְךָ בְּחָכְמָה וּבְיִרְאָה וּבְיַחַס:
Only wise and intelligent men, who are eminent in Torah scholarship and possess extensive knowledge, should be appointed members of either the Great or the Small Sanhedrin. They should be somewhat aware of such branches as medicine, mathematics, astronomy, forecasting constellations, astrology, methods of soothsayers, augurs and wizards as well as idolatrous superstitions, and the like, in order to be competent in dealing with them.— —
(א) שלא לכשף לעונן ולנחש. ובו י"ט סעיפים:
אין שואלין בחוזים בכוכבים ולא בגורלות: הגה משום שנאמר תמים תהיה עם ה' אלהיך (ב"י בשם תוספות דע"פ ובשם ספרי) וכ"ש דאסור לשאול בקוסמים ומנחשים ובמכשפים (פסקי מהרא"י סי' צ"ו):
One must not inquire of the astrologers and not consult lots.
Of the letters written after the completion of the "Guide," the one addressed to the wise men of Marseilles (1194) is especially noteworthy. Maimonides was asked to give his opinion on astrology. He regretted in his reply that they were not yet in the possession of his Mishneh Torah; they would have found in it the answer to their question. According to his opinion, man should only believe what he can grasp with his intellectual faculties, or perceive by his senses, or what he can accept on trustworthy authority. Beyond this nothing should be believed. Astrological statements, not being founded on any of these three sources of knowledge, must be rejected. He had himself studied astrology, and was convinced that it was no science at all. If some dicta be found in the Talmud which appear to represent astrology as a true source of knowledge, these may either be referred to the rejected opinion of a small minority, or may have an allegorical meaning, but they are by no means forcible enough to set aside principles based on logical proof.
Vestiges of Astrology in Jewish Folklore
In the Jewish religious literature of modern times there remain only vestiges of earlier astrological beliefs. On joyful occasions in individual and family life, Jews everywhere congratulate each other by saying mazzal tov ("good luck"). A successful person is popularly referred to as a bar-mazzal ("one of luck"), and a perennial failure is known as a ra-mazzal ("poor luck"; Yid., shlimazl; Aram., bish-gadda). It was customary in some parts to begin no new undertaking on Mondays or Wednesdays (Sh. Ar., YD 179:2, on the basis of the responsa of Naḥmanides, no. 242), since Mondays were ruled by the moon and nothing could be properly done on them, while Wednesdays were ruled by Mars, a hard patron. Another custom was to perform marriages only in the first half of the month while the moon was waxing (ibid.; Naḥmanides, responsum no. 282). R. Mordecai Jaffe explains the custom of fasting on the anniversary of a parent's death (Isserles to Sh. Ar., YD 402:12) as deriving from the belief that on that day the luck of the child is vulnerable. Until recently it was the custom in certain localities to prepare a bed (or table; see Isserles, ibid., 65:11) in a mother's room on the eve of her son's circumcision so that the child should enjoy good luck (ibid., 178:3).
https://www.jewishvirtuallibrary.org/astrology
Significance of Astrology in Judaism
In Judaism, Astrology is not regarded as “idol worship,” even though the generic name for “idol worship” is “Avodat Kochavim U’Mazalot,” Worship of the Stars and the Signs of the Zodiac.”
From the Jewish perspective, the stars are not unrelated to events on earth. It is not irrelevant whether one was born on Pesach, or Yom Kippur, or Lag Ba’Omer or on any particular day. Each day is special and has a unique imprint.
On the other hand, if an individual was born under the “sign” of Mars, the Talmud says that he will have a tendency to spill blood. This tendency can be realized in a number of very different ways, however, which are subject to an individual’s choice. In this case, options might be a soldier, a surgeon, a murderer, a “shochet,” a ritual slaughterer of animals, or a “mohel,” one who performs ritual circumcisions. These options correspond to a potential hero, a healer, one who violates the “image of G-d,” to those who do “holy work” of different types.
There is a principle, “Ayn Mazal L’Yisrael,” “Israel’s fate is not determined by the stars.” The Jew, raised in his People’s traditions and Torah values, feels the reality of “freedom of choice” in his bones. So deeply ingrained is this knowledge and feeling, that the Jew rarely has cause to think about astrological factors.
It is the belief that one cannot escape from the grip of the stars that distinguishes Astrology from “Worship of the Stars and Signs of the Zodiac.” It is always possible to define one’s fate, by choosing behavior which is guided by morality and integrity, within the parameters – intellectual and emotional, physical and spiritual – which a person is given to work with.
https://www.ou.org/holidays/significance-astrology-judaism/