Parsha Encounters
[See
the new “Halacha Encounters” segment below
– fascinating insights into various topics in Jewish law.]
In the beginning of
this week’s parsha, Avraham Avinu is presented with the third
of his ten tests of faith from Hashem.
“Go for yourself
from your land, from your relatives’ place and from your father’s
house to the land that I will show you.” (Bereishis 12:1)
Avraham is told to
leave his homeland and travel without knowing his eventual destination.
On the surface, it is difficult to understand the nature of this
test. Avraham is told, “Go for yourself,” and Rashi
explains this to mean – go for your pleasure and for your benefit.
As the Torah then goes on to say, “and I will make of you a
great nation. I will bless you and make your name great.”
(12:2)
If indeed Avraham
was promised great glory and riches in his new destination, what
great show of faith did he exhibit in leaving his homeland? It
is not out of the ordinary for one to uproot himself and his family
for the promise of riches somewhere else.
Perhaps the answer
can be found in the wording of Hashem’s commandment to Avraham.
He was told to leave his land, his relative’s place, and his father’s
house. Seemingly, the order is backwards. Wouldn’t he have first
left his father’s house, then his relatives and lastly his land?
The Ohr HaChaim
HaKadosh answers this question by saying that the Torah is
listing what Avraham was told to do in order of severity. The
fact that he had to leave his homeland was not as difficult as
the fact that he had to leave his relatives and leaving his relatives
was less of a challenge than leaving behind his father’s house.
Avraham was not only
being told to physically leave his land, but to disconnect from
his past. Because the influence his father’s house had on him
was certainly much greater than that of his relatives or of his
homeland, the true test was to see whether he could internally
leave behind his upbringing.
In a similar vein,
Rabbi Yitzchak Hutner, zt”l was known to comment regarding the
tendency of American yeshiva students to go abroad for several
years of study in yeshivos in Israel, “It’s easy to get the
bachur out of America. What is difficult is getting America out
of the bachur.”
This was Avraham Avinu’s
test and this is the test we grapple with daily - trying to live
in America, while realizing that we are not, first and foremost,
Americans.
May we be zocheh
that the merit of Avrahom Avinu successfully meeting his challenges
hold us in good stead.
Rabbi Rifkind, an alumnus of the Chicago Community
Kollel, is a Rebbe at the Arie Crown Hebrew Day School.
Halacha Encounters
Astrology in Halacha
Rabbi Ari Friedman
Throughout Shas and
the Medrashim, Chazal often attribute both world events and people’s
destinies to Mazal. Mazal is defined as the power given by Hashem
to the celestial bodies to influence His world. In spite of this,
the Gemara states clearly that from the Pasuk “Tamim Tihiyeh
im Hashem Elokecha, And you shall be pure before Hashem your
G-d” we are prohibited to consult with stargazers (Devarim, 18,
13; Psachim 113b). The Shulchan Aruch also mentions this prohibition
(Y.D. 179-1). Let us explore this topic and attempt to clarify
its Halachic ramifications.
To begin, the Rambam
(A.Z. 11, 8-9) writes that to calculate times of good or bad luck,
or to take action based on astrology is an issur lo sa’aseh
(negative commandment) grouped with other prohibitions of
witchcraft and sorcery. Even consulting with astrologers without
taking any action upon their conclusions is prohibited, for it
is dealing with falsehood. The Rambam goes on to explain his opinion
that all such practices are utter foolishness. This stance of
the Rambam is expressed throughout his many writings. He always
claims that astrology, sorcery and the like are baseless practices
and those who claim to predict the future based on stars are either
fools or fooling others.
Many Rishonim, namely
the Ramban (Teshuvos Hameyuchasos #283) strongly disagree with
the Rambam, citing numerous ma’amarei Chazal (statements
of our Sages found in the Talmud) validating astrology.
They maintain that although the Torah prohibits such practices,
there is nevertheless real wisdom to be found in astrology.
Now that we have
presented this view, let us continue and understand a Midrash
quoted by Rashi in this week’s Parsha (15,5 Shabbos 156B).
Avraham says to Hashem, “I have looked into my astrology and I
am unfit to bear a child.” Hashem replies to this observation,
“ Leave your astrology, Ein Mazal L’Yisrael (There is no
such concept as “Mazal” when it somes to the Jewish People).”
Hashem continues, “On what basis do you determine this? Is it
because Tzedek (Jupiter) is in the west- (the cold region
signifying the inability to bear children)? I will move it to
the east.” The Gemora continues to relate other instances where
astrologers predicted misfortunes which were avoided through the
z’chus (merit) of tefillah or tzedaka. The Rishonim
explain that all agree that the constellations influence events
in this world. “Ein Mazal L’Yisrael” means that B’nai
Yisrael have the ability to override their supposed fate through
Torah and Mitzvos. Only those who are not close to Hashem are
thrust under the “rule” of the constellations, but as members
of Klal Yisrael, we may rise above any intermediary (Nimukei Yosef
Sanhedrin 16B, Ran,Tosfos in Shabbos see also Sifsei Chaim on
Mazalos)
It is for this reason
that the Torah tells us “Tamim Tihyeh.” Do not look into
astrology - you are above it. However, the Ramban adds, although
the Torah prohibits us to approach astrologers and inquire regarding
our Mazal, if they happen to inform us and warn us to be aware
of a certain bad Mazal, we must heed their warning and not rely
on a miracle. Only someone of Avraham Avinu’s caliber is expected
to totally ignore Mazal.
What remains for
us to clarify is that the Gemora itself discusses various Mazalos
and their effect on people. For example, the Gemora states that
somone born under the Mazal Tzedek (Saturn) will be charitable.
And someone born under Ma’adim (Mars) will be a spiller
of blood. How could Chazal involve themselves in a practice which
is seemingly assur? The explanation seems to be that the Torah
prohibition is to predict with accuracy future events. The future
is controlled ultimately by Hashem and we need not delve into
astrology. What Chazal are telling us when discussing Mazalos
is that people under the influence of a certain Mazal may have
a tendency and predisposition towards a particular trait. This
knowledge may be used to direct a person in building and developing
his character. Other statements made by Chazal regarding Mazalos
should be understood in this vein as well.
As for the Halacha
in our times, those posing as astrologers may be assur to consult
with for either of two possibilities.
1- They are genuine
astrologers (highly doubtful) and thereby assur because of “Tamim
Tihiyeh”.
2- They are phonies
and are assur under the law of “Lo Senachashu” (see Ramban
and Tamim Tihieh p. 26-34).
However, the study
of Chachmas Hamazalos in the nature of Chazal as mentioned
above is permitted. As for the horoscopes featured in various
publications, they should be treated with the same seriousness
as the rest of the material contained within those pages.