Tag Archives: Tishrei

Should Jews Believe in Astrology?

This week’s parasha, the second last of the Torah, is Ha’azinu. This parasha is unique in that it consists almost entirely of one lengthy song – clearly visible when looking at a Torah scroll, where the text of Ha’azinu is split into two narrow columns. Moses sang this prophetic song to the nation right before his passing.

Two columns of parashat Ha'azinu

Two columns of parashat Ha’azinu

In the verses that introduce it (Deut. 31:19), we see God commanding Moses to write the song and “teach it to the Children of Israel. Place it in their mouths so that this song will be for Me a witness for the Children of Israel.” God wanted Moses to diligently teach this song to the entire nation. In fact, the actual wording of the verse has God commanding everyone – each member of the nation – to write the song for themselves. It is based on this verse that the Sages drew the mitzvah of writing a Torah scroll (or participating in writing one), even though the plain text of the verse states only to write this particular song, Ha’azinu.

Perhaps because of this, the Ramban taught that Ha’azinu contains the entire Torah within it. Moreover, he believed that every detail of every person’s life is somehow encoded within this song! In one famous story, when a student of the Ramban, a man named Avner, heard this teaching, he was so baffled by it that he left Judaism entirely, converted to another religion, and became a prominent anti-Semite. When Avner later confronted the Ramban, the Rabbi showed him how one verse in the song did indeed accurately point to this man’s life. Avner was so ashamed that he disappeared, never to be heard from again.

Heavenly Princes

And so, each and every one of the song’s 43 verses has a great deal to teach us. The eighth verse begins by telling us that God gave each nation their lot, and the ninth verse says that “Hashem’s portion is His people, the lot of His inheritance.” The Zohar comments on these words that while God established Heavenly “princes” to watch over every nation in the world, Israel is watched over by God Himself. The Ramban (in his Discourse on Rosh Hashanah) elaborates:

He gave each and every nation… some known star or constellation, as is known by means of the science of astrology… Higher above [the constellations] are the angels of the Supreme One, whom He appointed as “princes” over them… It is further written, “So shall you be My people, and I will be your God, and you will not be subject to other powers at all.” (Jeremiah 11:4)

When we often say that Hashem is our God (as we do in the daily Shema), or when the Tanakh writes that we are God’s people, this does not mean that gentiles cannot have a relationship with God, or that there are other gods out there for the non-Jewish world. Rather, it means that while God oversees absolutely everything in His universe, and has created all people, He has also appointed various Heavenly (or astrological) forces above each nation – except Israel. These forces are not independent in their own right, as they are subject to the angels above them, and these angels ultimately serve God. As such, the nations of the world have various Heavenly intermediaries between themselves and Hashem. Israel, however, has a direct connection to Him. In fact, this is the hidden meaning within the name “Israel” (ישראל), which can be read as yashar El. (ישר-אל), “straight to God”.

Ain Mazal L’Israel

Long before the Ramban, the Sages of the Talmud debated whether the constellations had an effect on people (Shabbat 156a). The consensus of the Rabbis was that constellations do impact people, but Jews are free from this influence. They learn this from the prophet Jeremiah, who prophesied: “Thus said Hashem: Learn not the way of the nations, and be not dismayed at the signs of heaven, for the nations are dismayed at them.” (10:2) God tells Israel not to draw meaning from heavenly signs as the other nations do. The Talmud goes on to tell us a story about Abraham, who cried out to God: “Master of the Universe! I have looked at the constellations and find that I am not fated to have children.” To this, God replied: “Stop your star-gazing! Israel has no constellations.”

Hebrew Zodiac from a 6th Century Synagogue

Hebrew Zodiac from a 6th-Century Synagogue

Elsewhere, the Talmud tells us that Abraham was once a powerful astrologer, and great men from around the world came to consult with him about their fortunes (Bava Batra 16b). When Abraham looked into his own fate, he saw that he would not have children. God commanded him to desist from astrology, for the Jewish people have the power to transcend the stars. Of course, Abraham went on to have many children.

Later on, Moses would record in the Torah the prohibition for Jews to consult various fortune-tellers and astrologers. The Rambam codifies the law in this way:

It is forbidden to tell fortunes. [This applies] even though one does not perform a deed, but merely relates the falsehoods which the fools consider to be words of truth and wisdom. Anyone who performs a deed because of an astrological calculation or arranges his work or his journeys to fit a time that was suggested by the astrologers is [liable for] lashes, as [Leviticus 19:26] states: “Do not tell fortunes.” (Sefer HaMadda, Hilchot Avodah Zarah, Chapter 11, Halacha 9)

Transcending Nature

We see from the above that various Heavenly forces, angels, and constellations do exist, and certainly do influence the world. Astrological signs can be potent forces. Ironically, earlier in his discourse, the Ramban points out how astrology is intricately tied into the Jewish calendar: it is no coincidence that Pesach is celebrated in the month of Nisan, the sign of which is Aries (the ram, or sheep), since the main mitzvah of Pesach was to sacrifice a lamb; and it is no coincidence that Rosh Hashanah – judgement day, when each person is put on trial – is in the month of Tishrei, the sign of which is Libra, the scales of justice. The Midrash (Yalkut Shimoni, Shemot 418) even tells us how each of the 12 Tribes of Israel corresponds to one of the 12 astrological signs of the zodiac!

And yet, all the sources are clear: Jews are not to dabble in astrology, for we have no need for intermediaries, and we have all the power to break free from the influence of the constellations. It is precisely when we believe in astrology that it becomes real, just as Abraham had no children as long as he believed in the heavenly signs that he saw. Every Jew must realize that we are Israel, yashar El, and that Hashem alone is our astrological sign. There is no need to believe in what the Rambam calls “emptiness and vanity”. The Rambam ends his laws on this subject by telling us to live up to the Torah’s call (Deut. 18:13) to be of “perfect faith with Hashem, your God.” When one has perfect faith in the Master of the Universe, anything is possible, and this is how God finished his rebuke to Abraham:

“Stop your star-gazing! Ain mazal l’Israel. What is your calculation? Is it because Jupiter stands in the West? Then I will turn it back and place it in the East!”

Rosh Hashanah and the Coming of Mashiach

On Sunday night we usher in the holiday of Rosh Hashanah and welcome the 5777th year according to the Jewish calendar. This day commemorates the birth of Adam, and his judgement on the very same day. Among other events, it also marks the Akedah – the “Binding of Isaac” on Mt. Moriah. Of course, the Torah does not mention any of this explicitly, and does not even mention the term “Rosh Hashanah”. The plain text of the Torah only tells us that the first day of the seventh month should be a “memorial” day, and a time to hear the shofar’s blast.

In discussing the mitzvah of the shofar, the Talmud (Rosh Hashanah 33b) compares the sound of this instrument to the weeping of Sisera’s mother. Sisera was the powerful general of King Yavin of Chatzor. The fourth chapter of Judges tells us that Sisera oppressed the Israelites for twenty years with his mighty army of 900 iron chariots. Finally, the judge and prophetess Deborah summoned Barak to raise an Israelite army of ten thousand. With God’s help, the Israelites finally defeated Sisera and his forces until “there was not a man left”. Sisera himself escaped and hid in the tent of a woman named Yael, who promptly killed him with a tent-peg while he was asleep.

'Jael Smote Sisera, and Slew Him' by James Tissot

‘Jael Smote Sisera, and Slew Him’ by James Tissot

Following the victory, Deborah and Barak sang a special song full of cryptic verses and prophecies. The song ends by describing how Sisera’s mother eagerly awaits the return of her son from battle. When he fails to arrive, she weeps by her window. People try to comfort her, to no avail. The song ends quite abruptly at this point, and states that all of God’s enemies will ultimately perish.

Why did the Sages compare the sound of the shofar to the weeping of Sisera’s mother? Further still, the commentaries on the Talmud relate that Sisera’s mother cried 100 times, and for this reason we blow the shofar 100 times! Others have pointed out that the account of Sisera’s mother in the Book of Judges has exactly 101 letters, which is why many communities blow the shofar an additional, 101st time.

Some understand this shofar-blowing as counteracting the cries of Sisera’s mother. Sisera was a very wicked man, and it appears his mother was no different, hoping that her son was late from battle because he was delighting in the spoils of war (Judges 5:30). A more positive way of looking at it is that a mother loves her child regardless of how wicked that child may turn out. We hope that God – our Heavenly parent – also continues to love us despite our faulty ways. We blow the shofar 100 times to imitate Sisera’s mother in the hopes of stirring some divine mercy.

Sisera and Rabbi Akiva

The Tanakh uses two different words for the “window” by which Sisera’s mother cries: first she looks out a chalon, and then through ha’eshnav. The first refers to her looking out a literal window and seeing that her son is not returning. The second refers to her glimpsing into the future – with some Midrashic sources suggesting the eshnav was some kind of fortune-telling tool that Sisera’s mother was proficient in. What did she see when she looked into the future?

According to the Talmud (Sanhedrin 96b), the descendants of Sisera “studied Torah in Jerusalem”. Who was Sisera’s primary descendent? None other than Rabbi Akiva himself, the greatest of Talmudic sages! Sisera’s mother saw that not only will her son fall in battle and be killed, but his descendants will become part of the very nation he sought to destroy!

In that case, perhaps we blow the shofar to mimic Sisera’s mother as a request for divine protection in the new year, a plea for the enemies of the Jewish people to have the same fate as Sisera and his descendants. Indeed, blowing the shofar 101 times also corresponds to the gematria of Michael (מיכאל) – the guardian angel of Israel.

Rebuilding the Temple

Some suggest that Sisera’s mother peered even further into the future. The gematria of ha’eshnav (האשנב) is 358, equal to Mashiach (משיח). Sisera’s mother gazed far enough to see that at the very end of days, her Israelite enemies will be restored to their Promised Land, and live there in peace and glory.

Maybe we blow the shofar to remind us of this as well, in the hopes of getting our very own glimpse of the future. According to Jewish tradition, the arrival of Mashiach will be signaled by a tremendous shofar blast heard around the world (Isaiah 27:13). And Mashiach’s coming is associated with a “Judgement Day”, too, when all souls past and present will be judged for the final time. This ties right into the spirit of Rosh Hashanah, with two of its major themes being the shofar and judgement.

Interestingly, the gematria of Rosh Hashanah (ראש השנה) is 861, equivalent with Beit HaMikdash (בית המקדש), the Holy Temple, the rebuilding of which we await upon Mashiach’s arrival. In fact, there is just one place in the entire Tanakh where the term “Rosh Hashanah” is mentioned. This is at the start of the fortieth chapter of Ezekiel, where the prophet receives a vision of the future Temple, and records all of its dimensions. This passage follows Ezekiel’s doomsday prophecies of Gog u’Magog, describing the travails surrounding the coming of Mashiach.

(Yonatan Sindel/Flash 90)

(Yonatan Sindel/Flash 90)

The Final Judgement

Another prophet, Micah, describes a future time of great struggles before God reveals Himself once more: “As in the days of your coming out of Egypt, I will show you wonders.” God will then make judgement, and cleanse everyone of their sins:

Who is a god like You, that pardons iniquity and passes over transgressions…? He will again have compassion on us, He will subdue our iniquities, and cast all of [our] sins into the depths of the sea… (Micah 7:18-19)

This passage is the source of the Rosh Hashanah custom to go to a body of water and symbolically cast off our sins. The custom is known as tashlich, from the word used in this verse to refer to casting sins into the sea. Again we see a major theme of Rosh Hashanah tie into acharit hayamim, the End of Days.

The last major theme of Rosh Hashanah is that of God’s kingship. In our Rosh Hashanah prayers, we replace the words HaEl HaKadosh – “the Holy God” – with the words HaMelech HaKadosh – the Holy King. It is said that each Rosh Hashanah, the Jewish people coronate God anew. This relates to a Messianic prophecy as well:

And there shall be a day which shall be known as Hashem’s… And it shall come to pass in that day that living waters shall go forth from Jerusalem… And Hashem will be King over all the earth. On that day, Hashem will be One, and His name will be one. (Zechariah 14:7-9)

In light of the above, it is evident that the main themes, customs, and rituals of Rosh Hashanah are all geared towards inspiring a singular vision: that of acharit hayamim, the coming of Mashiach, and the return of God’s revelation. Rosh Hashanah is a yearly mini-judgement to remind us of, and prepare us for, the Great and Final Judgement to come, and the ideal world that is said to follow. The shofar is therefore an alarm of sorts, a wake-up call to prompt us to do everything we can to bring about that final phase of mankind. This is what God wants us to remember when He commands in His Torah, quite simply, that the first of Tishrei is a day of remembrance. To remember how God intended this world to be when He created it – a world of peace, blessing, and pure goodness; a Garden of Eden.

Shana Tova u’Metuka!

Chanukah: Did the Jews Really Defeat the Greeks?

“No two cities have counted more with mankind than Athens and Jerusalem. Their messages in religion, philosophy and art have been the main guiding light in modern faith and culture. Personally, I have always been on the side of both…”

– Winston Churchill

Chanukah is perhaps the most famous of Jewish holidays. The nine-branched candelabrum, the chanukiah, is instantly recognized by people around the world. One reason for this is because of the halakhah of pirsumei nissah, literally “publicising the miracle”. Although just about every Jewish holiday revolves around some kind of miracle, it is particularly with regards to Chanukah that there is a special mitzvah to publicize its wonder. And so, one can find a glowing, public chanukiah on display in pretty much every major city on the planet.

Chanukah Around the World

The purpose of the chanukiah is well-known: after defeating the Greeks and recapturing Jerusalem, and its Holy Temple, the Jewish warriors led by the Maccabees discovered only one cruse of oil for the Temple menorah (this one with seven branches, as the Torah commands). Although the oil was meant to last only for one day, it miraculously burned for eight, the amount of time necessary to produce a fresh batch of olive oil.

Temple Menorah Replica by Jerusalem's Temple Institute

Temple Menorah Replica by Jerusalem’s Temple Institute

This is the story as recounted in the Talmud. However, the more ancient Book of Maccabees (which is part of the apocrypha, scriptural texts that did not make it into the official Biblical canon) provides a different reason for the eight-day festival. Here, we are told that since the Temple was still in the hands of the Greeks two months earlier, the Jewish nation was unable to celebrate the Torah festival of Sukkot. Of all the Torah-mandated holidays, Sukkot is most associated with the Temple, and was celebrated with many offerings on the altar, along with water libations, and eight days of revelry. Since the people were unable to commemorate Sukkot properly in the month of Tishrei, they decided to commemorate it in the month of Kislev instead, now that the Temple was back in Jewish hands. So, they kept an eight-day festival, with offerings, libations, and revelry, both in honour of the belated Sukkot, and to celebrate their victory over the Greeks.

A David and Goliath Story

Chanukah is a beautiful underdog narrative. The mighty Syrian-Greeks (better known as the Seleucids, to differentiate them from the mainland Greeks in Europe) are imposing their Hellenism upon the conquered and impoverished Jewish people, still struggling to rebuild after the decimation of the First Temple period. The Greek king, Antiochus, demands the sacrifice of a pig upon a Jewish altar, and the Jews refuse. Well, at least some of them do.

Bust of Antiochus IV Epiphanes, of Chanukah fame, at the Altes Museum in Berlin (Credit-Jniemenmaa)

Bust of Antiochus IV Epiphanes, of Chanukah fame, at the Altes Museum in Berlin (Credit: Jniemenmaa)

At the time, there were many Hellenized, assimilated Jews among the masses that were very much okay with a pig on the altar. (It seems that history repeats itself: the first graduation ceremony in 1883 of Hebrew Union College, a Reform seminary, consisted of frog legs, crabs, and shrimp, among other non-kosher foods, earning it the nickname, “the treif banquet”.) Matityahu the High Priest wouldn’t have any of it, and together with his five sons—soon to be known as the “Maccabees”—started a revolution.

More than anything else, this was a civil war between traditional Jews and the Hellenized ones. Of course, the Hellenized Jews had support from the Greek government, which soon brought in some 60,000 troops, together with war elephants, according to the Book of I Maccabees (4:28-29). The Maccabee forces managed to scramble 10,000 mostly-untrained, guerrilla warriors. Ultimately, the 10,000 overpower the professional Greek army. The Seleucid Empire would never be the same again, and less than a century later, would totally come to an end.

Spiritual vs. Physical

Today, the Chanukah story often carries the same message: the Greeks were materialistic, promiscuous, Godless people, while the Jews were moral, spiritual, and God-fearing. Chanukah, then, celebrates the triumph of righteousness over licentiousness, religion over secularism, spirituality over physicality.

While the above description of the Seleucid-Syrian-Greeks may be true, it presents a false image of the Greeks as a whole, and one that isn’t at all consistent with traditional Jewish holy texts, especially the Talmud. In truth, the great Jewish sages of the Talmud valued and respected the Greeks. They stated (Megillah 8b) that it is forbidden to translate the Torah into any language, except Greek, which the rabbis considered a rich and beautiful tongue. The rabbis also adopted the Greek style of democratic government, with elected officials sitting on the Sanhedrin, from the Greek root synedrion, meaning “sitting together”.

One of the earliest known synedrions was established by Alexander the Great, made up of representatives from across his vast empire to assist him in government. The Talmudic sages spoke highly of Alexander the Great. According to legend, Alexander saw a vision of the Jewish High Priest before coming to conquer Jerusalem. There are several versions of this story, but all agree that Alexander was grateful to the High Priest, and spared Israel from his destructive conquests (as well as from paying tribute, according to some sources). In turn, the rabbis adopted “Alexander” as an honorary Jewish name. Indeed, one of the sages of the Talmud is Rabbi Alexandri, and many other rabbis have Greek names, such as Hyrcanus, Teradion, Antigonus, Dosa, Papa, Symmachus, and Tarfon.

These rabbis gathered in various learning academies across Israel and Persia (producing the Jerusalem and Babylonian Talmuds, respectively). Their academies were very similar to the Greek academy. In fact, the successors of a Greek academy spoke very much like the rabbis of the Talmud, quoting teachings from previous generations and debating them, while citing an uninterrupted chain of tradition all the way back to Plato, much the same way that rabbis cite an uninterrupted tradition back to Moses. Many of their modes of reasoning and dialectics were the same, too, even lesser-used forms such as gematria, another Greek word adopted by Judaism. The Greeks had also used their alphabet for numerology (an art that they called isopsephy).

Greek traditions appear to have even found their way into Jewish holidays. In ancient Greece, families would get together for symposia, parties in which they would recount the history of Greece and its great victories. According to the Greek philosophers, it was best to drink three cups of wine at a symposium, while drinking five cups was considered excessive and inappropriate. Thus, most people drank four cups. They would lie on couches, specifically on their left side. Recounting history while drinking four cups of wine and lying on one’s left—sound familiar? Let’s not forget that afikoman is itself a Greek word (epikomon, literally “that which comes after” or “that which comes last”, referring to either dessert or the concluding festive songs).

While the ancient Greeks certainly held onto a number of abhorrent beliefs and practices, to suggest that all the Greeks were atheistic, unjust, or not spiritual is certainly untrue. Socrates was killed for criticizing Athenian injustice, Plato preached how illusory this physical world is, and Aristotle described metaphysics and theology as the “first philosophy” and most important of subjects. One of the earliest known preachers of reincarnation was Pythagoras, who also wrote of three souls, much like the Jewish conception of nefesh, ruach, and neshamah. Nor is it a secret that some of the angels mentioned in the Talmud bear Greek titles, among them Sandalfon and Metatron.

So, did the Jews really defeat the Greeks? We certainly defeated the immoral and oppressive Seleucid Greeks in battle, but definitely not the Greek spirit as a whole. In fact, some might argue that Judaism is the best preservation of ancient Greek culture in the modern world! Whereas the rest of society has moved on to other methods of education, we still have a yeshiva system like the ancient Academy. While others celebrate their holidays with gifts and formal dinners, we gather in symposia, reliving the words of our sages, who openly bore their Greek names. And of course, while most of society is primarily concerned with what’s happening on television, we’re still trying to be philosophers, debating the finest points of reality.

The Greeks had a profound impact on all of civilization, and Judaism was not immune from it. Perhaps this is why, over time, the holiday became less about defeating Greeks and more about the miracle of light. Chanukah is a holiday celebrating Jewish resilience, and symbolizing the power of light over darkness, and hope over despair. It is a lesson in resisting assimilation and being true to ourselves; in standing up for what’s right and upholding our customs; and most importantly, in the longest, blackest nights of winter, Chanukah teaches us that although the world may be full of evil, one tiny flame can break through all the darkness.


The article above is an excerpt from Garments of Light: 70 Illuminating Essays on the Weekly Torah Portion and Holidays. Click here to get the book!