the Word: great was the company of those that published it?’ It teaches,
that as each commandment proceeded from the mouth of God, it was divided
into seventy languages.” (Shabbath, fol. 88, col. 2.) The foundation of
this opinion is an arbitrary interpretation or a verse in the song of
Moses. “When the Most High divided to the nations their inheritance,
when he separated the sons of Adam, he set the bounds of the people
according to the number of the children of Israel.” (Deut. xxxii. 8.)
Upon which Rashi thus comments:—
בשביל מספר בני ישראל שעתידין לצאת מבני שם ילמספר שבעים נפש של בני ישראל
שירדו למצרים הציב גבולות עמים שבעים לשון ׃
“On account of the number of the children of Israel who were to proceed
from the sons of Shem, and according to the number of the seventy souls
of the children of Israel who descended into Egypt, he set the bounds of
the people, that is, the seventy languages.” That this latter clause is
altogether arbitrary, and a mere gratuitous addition, is plain from an
inspection of the text, where not one syllable is said about the seventy
souls, nor about the number of the nations, but about the fixing the
bounds of their habitations. Rashi himself did not trust in this
exposition, and he has therefore given another:—“On account of the
number of the children of Israel who were to proceed from the children
of Shem.” Aben Esra also passes by the seventy nations altogether, and
says that, “According to the number of the children of Israel,” means,
that the bounds of the nations were so set as to leave sufficient room
for the Israelites. His words are—
אמרו המפרשים על דור הפלגה שנפחה כל הארץ כי אז גזר השם להיות ארץ ז׳ גוים
לישראל והיא שתספיק למספרם ועל כן למספר בני ישראל ׃
“The commentators have interpreted this of the generation of the
dispersion, when all the earth was scattered, for then God decreed that
Israel should have the land of the seven nations, which would be
sufficient for them, therefore it is said, ‘according to the number of
the children of Israel.’” This verse, then, gives no colour to the
opinion that there are only seventy nations and seventy languages. Fact
proves that the number is much greater, for the Bible exists already in
twice that number of languages, and the work of translation is not yet
accomplished. The oral law, therefore, fails altogether in attaining the
object which it had in view in telling this extraordinary story. It
wished to say, that in the Sanhedrin there never was need of an
interpreter, for that every member understood every language in the
world, and believing that there were only seventy languages, it stated
this number. But now we know that even if each member understood seventy
languages, yet to be able to decide cases for all the nations of the
earth, they would have required to know as many more. The oral law then,
betrays here an utter ignorance of the state of the world, which shows
that it is not from that God who confounded the languages of the earth,
and therefore knows how many there are; but from men who desired to
magnify the acquirements of the nation far beyond the sober truth. The
men who could deliberately say, that the Sanhedrin was composed of
seventy-one persons, all handsome, all men of stature, all skilled in
magic, and all so perfectly acquainted with seventy languages, as to
need no interpreter, would have said seven hundred, or seven thousand,
or any thing else that suited their purpose. They are evidently wilful
exaggeraters, whose word is therefore not to be trusted. The motive here
is vain glory. The object is simply to give all the honour to men, to
the Rabbies whose learning and genius were so marvellous. There is no
intimation that God gave the members of the Sanhedrin this knowledge,
which far exceeds the power or the life of man to attain by ordinary
means. No, all the glory of these marvellous acquirements is ascribed to
man alone. This forms a striking contrast to a narrative recorded in the
New Testament. We are there told that on a certain occasion the
disciples of Jesus of Nazareth addressed in their own language,
“Parthians, and Medes, and Elamites, and the dwellers in Mesopotamia,
and in Judea and Cappadocia, in Pontus and Asia, Phrygia, and Pamphylia,
in Egypt, and in the ports of Lybia about Cyrene, and strangers of Rome,
Jews and proselytes, Cretes and Arabians,” that is, the inhabitants of
sixteen countries. Now, the small number here stated is a presumptive
evidence of the truth of the fact. If an impostor, a Rabbinist who
wished to make a good story, had written this account, he would, beyond
all doubt, instead of sixteen, have specified all the seventy languages.
To his countrymen, who believed in the acquirements of the Sanhedrin,
this would have appeared no wise incredible. Indeed, if a man of that
time had wished to invent a miracle, the number seventy would have been
absolutely necessary for his purpose. For if every member of the
Sanhedrin could speak seventy languages, to say that other men spoke
sixteen would have been no miracle at all. The small number, therefore,
here given, shows that the authors of the narrative had no wish to
invent a miracle, but to state the sober truth. But then consider the
entire absence of vain-glory. The praise and the power of speaking even
this small number of languages is given altogether to God. The men were
Galileans, and had not acquired this by their own labour and genius.
“They were all filled with the Holy Ghost, and began to speak with other
tongues, as the Spirit gave them utterance.” (Acts ii. 1-11.) Here then
is a striking difference between the narratives of the Talmud and those
of the New Testament. The former exalts men. The latter gives glory to
God.
No. XXIII.
ASTROLOGY.
The favourite Jewish objection to the claims of Jesus of Nazareth is
that passage at the beginning of the thirteenth chapter of Deuteronomy:
“If there arise among you a prophet, or a dreamer of dreams, and giveth
thee a sign or a wonder, and the sign or the wonder come to pass,
whereof he spake unto thee, saying, Let us go after other gods, which
thou hast not known, and let us serve them, thou shalt not hearken unto
the words of that prophet, or that dreamer of dreams.” In citing this
passage, the Jews take for granted that the religion of Jesus is
essentially different from that of Moses; that it leads to the worship
of strange gods: and that it is in fact a species of heathenism, whilst
the religion of the oral law, which they now profess, is utterly free
from all heathen elements, and identical with the religion of their
prophets. All this they take for granted; but the subject is capable of
being inquired into. The oral law and the New Testament are both extant,
and a little examination will enable us to decide, on rational grounds,
whether Judaism or Christianity savour most of heathenism. In our last
number, we saw that Judaism contains magic for the Sanhedrin and magic
for the people, whilst the New Testament utterly forbids it: in this
respect then Judaism resembles the heathen religion. Our business in
this number shall be to point out, in astrology, another feature of
resemblance. The Talmud and its doctors all agree in asserting the
influence of the stars over the fates and fortunes of men. In the first
place, the Talmud lays down these general maxims:—
היי בני ומזוני לאו בזכותא תליא מלתא אלא במזלא תליא מלתא ׃
“Life, children, and a livelihood depend not on merit, but on the
influence of the stars.” (Moed Katon, fol. 28, col. 1.)
מזל מחכים ומזל מעשיר ׃
“The influence of the stars makes wise, the influence of the stars makes
rich.” (Shabbath, fol. 156, col. 1.) But it also tells us the following
particulars:—
האי מאן דבחד בשבא יהי גבר ולא חדא ביה ... האי מאן דבתרי בשבא יהי גבר
רגזן מ׳׳ט משום דאיפליגו ביה מיא , האי מאו דבתלתא בשבא יהי גבר עתיר וזנאי
מ׳׳ט משום דאיברו ביה עשבים , האי מאן דבארבעה בשבא יהי גבר חכם ונהיר מ׳׳ט
משום דאיתלו ביה מאורות . האי מאן דבחמשא בשבא יהי גבר גומל חסדים מ׳׳ט
משום דאיברו ביה דגים ועופות , האי מאן דבמעלא שבתא יהי גבר חזרן אמר ר׳
נחמן בר יצחק חזרן במצוות , האי מאן דבשבתא יהי בשבתא ימות עלי דאחילו
עלוהי יומא רבא דשבתא אמר רבא בר רב שילא וקדישא רבה תקרי ׃
“He that is born on the first day of the week, will be a man excelling,
but in one quality only.[20]... He that is born on the second day of the
week will be an angry man. What is the reason? Because on it the waters
were divided. He that is born on the third day of the week will be a
rich and profligate man. What is the reason? Because on it the herbs
were created. He that is born on the fourth day of the week will be a
wise man and have a powerful memory. What is the reason? Because on that
day the lights were hung up in the heavens. He that is born on the fifth
day of the week will be a benevolent man. What is the reason? Because on
it were created the fishes and the fowls. He that is born on the eve of
the Sabbath will be a man who makes a circuit. Rav Nachman bar Isaac
says, who makes the circuit in the commandments.[21] He that is born on
the Sabbath, on the Sabbath also he shall die, because on his account
they profaned the great day of the Sabbath. Rabba bar Rav Shila says, he
shall possess an eminent degree of holiness.” (Shabbath, fol. 156, col.
1.) Here is completely the heathen doctrine of fate. Not only the
external circumstances of fortune, but the moral qualities of the soul
are made to depend upon the day of a man’s nativity. Whether a man be
profligate or holy, according to this doctrine, does in no wise depend
upon himself, his own choice, or conscience, but simply on the
circumstance of his birth happening on a Tuesday or a Saturday. There is
indeed a difference of opinion amongst the Talmudic doctors, as to the
nature of the sidereal influence, but all agree in the fact, as may be
seen further from the opinion of R. Huna:—
לא מזל יום גורם אלא מזל שעה גורם האי מאן דבחמה יהי גבר זיותן יהי אכל
מדליה ושתי מדליה ורזוהי גלן אם גניב לא מצלח . האי מאן דבכוכב נוגה יהי
גבר עתיר וזנאי יהי מאי טעמא משום דאיתיליד ביה נורא , האי מאן דבכוכב יהי
גבר נהיר וחכים משום דספרא דחמא הוא , האי מאן דבלבנה יהי גבר סביל מרעין
בכאי וסתיר סתיר ובנאי אכל דלא דיליה ושתי דלא דיליה ורזוהי כסן אם גנב
מצלח , האי מאן דבשבתי יהי גבר מחשבתיה בטלין ואית דאמר כל דמחשבין עליהי
בטלין , האי מאן דבצדק יהי גבר צדקן אמר רב נחמן בר יצחק וצדקן במצוות ,
האי מאן דבמאדים יהי גבר אשיד דמא אמר רב אשי אי אומנא אי גנבא אי מהולא
אמר רבה אנא במאדים הואי אמר אביי מר נמי עניש וקטיל וכו׳ ׃
“These things do not depend upon the sidereal influence of the day, but
on the sidereal influence of the hour. He that is born under the
influence of the sun will be a splendid man, eating and drinking of that
which belongs to himself, and will reveal his secrets: if he be a thief
he will not prosper. He that is born under Nogah (Venus) will be a rich
and profligate man. What is the reason? Because on it the fire was
created. He that is born under Kochav (Mercury) will be a man of strong
memory, and wise, for Mercury is secretary to the sun. He that is born
under the influence of the moon, will suffer much, building and
destroying, destroying and building: eating and drinking what does not
belong to him, and a keeper of his own secrets. If a thief he will
prosper. He that is born under Shabthai (Saturn) will be a man whose
thoughts come to nought, but some say those, that think against him,
shall come to nought. He that is born under Tsedek (Jupiter) will be a
righteous man. Rav Nachman bar Isaac says, righteous in the
commandments.[22] He that is born under Maadim (Mars) will be a shedder
of blood. Rav Achai says, either a letter of blood, or a thief, or a
circumciser. Rabbah said, I was born under Mars. Abbai answered,
Therefore, you are fond of punishing and killing.” (Shabbath, ibid.) In
this passage the heathenism is still more apparent. It is notorious that
the ancient Greek and Roman idolaters considered Venus as the patroness
of profligacy, Mercury as the god of eloquence and learning, Mars as the
god of war, and behold! here in the oral law you have the very same
doctrine. “If a man be born under Venus, he will be a rich and
profligate man; if under Mercury, a man of strong memory and wise; if
under Mars, a shedder of blood.” The habits of the mind are here also
expressly attributed to the influence of the planets, and a thief has
got the promise of success, if his nativity happened under the influence
of the moon. What then becomes of human responsibility, and how does
this doctrine agree with the words of Moses, “Behold I have set before
you life and death, blessing and cursing, therefore choose life, that
both thou and thy seed may live?” (Deut. xxx. 19.) It will be replied by
Talmudists, that the oral law also says:—
אין מזל לישראל ׃
“Israel is not under the influence of the stars.” We shall, therefore,
consider that passage in its context which immediately follows:—
ר׳ חנינא אומר מזל מחכים מזל מעשיר ויש מזל לישראל ר׳ יוחנן אמר אין מזל
לישראל ואזדא ר׳ יוחנן לטעמיה דאמר ר׳ יוחנן מניין שאין מזל לישראל שנאמר
כה אמר ה׳ אל דרך הגוים אל תלמדו ומאותות השמים אל תחתו כי רחתו הגוים מהמה
יחתו הגוים ולא ישראל אמר רב אין מזל לישראל דאמר רב יהודה אמר רב מניין
שאין מזל לישראל שנאמר ויוצא אותו החוצה אמר אברהם לפני הקב׳׳ה רבונו של
עולם בן ביתי יורש אותי אמר לו לאו כי אם אשר יצא ממעיך אמר לפניו רבונו של
עולם נסתכלתי באיצטגנינות שלי ואיני ראוי להוליד בן אמר לו צא מאיצטגנינות
שלך שאין מזל לישראל ׃
“Rabbi Chanina says, the influence of the stars makes wise, the
influence of the stars makes rich, and Israel is under that influence.
Rabbi Jochanan says, Israel is not under the influence of the stars, and
Rabbi Jochanan helped his argument, for Rabbi Jochanan says, From whence
is it proved that Israel is not under the influence of the stars?
Because it is said, ‘Thus saith the Lord, Learn not the way of the
heathen, and be not dismayed at the signs of heaven; for the heathen are
dismayed at them.’ (Jer. x. 2.) The heathen but not Israel. Rav says,
Israel is not under the influence of the stars, for Rabbi Judah says,
Rav says, From whence is it proved that Israel is not under the
influence of the stars? From that which is said, ‘And he brought him
forth abroad.’ (Gen. xv. 5.) Abraham said before God, ‘Lord of the
world, One born in my house is my heir.’ God replied not so, but ‘He
that shall come forth out of thine own bowels.’ Abraham replied, I have
consulted my astrology, and am not fit to beget a son. God said, Go
forth from thy astrology, for Israel is not under the influence of the
stars.” (Shabbath, ibid.) Now this passage, if taken in the most
favourable point of view, proves only that Israel is not under the
influence of the stars; but this exception proves to demonstration that
the oral law teaches, that all other nations are under that influence.
According to this doctrine, all the Gentiles, and of course Christians
among the number, are given up to unchanging and unchangeable fate. They
are good and bad, rich and poor, happy and unhappy, according to the
sidereal influence at their nativity, and consequently are utterly
irresponsible for their actions. A Gentile thief, or murderer, or
adulterer, is not so, because he yielded to temptation, or to evil
dispositions, but because he happened to be born under the influence of
the Moon, or of Mars, or of Venus. This is the religion of the oral law,
on the most favourable view of the case, and consequently God is
represented first as a partial governor, who gives constitutional
advantages to one favourite nation, which He withholds from all others;
and then, secondly, as an unjust judge, who punishes the Gentiles for
doing what the irresistible influence of the stars compelled them to do.
This doctrine is of itself sufficient to prove that the oral law is not
of God, and that as a religion it stands upon a line with the heathen
and Mahometan systems of fate, and is consequently infinitely below
Christianity. The New Testament recognises no system of favouritism, but
represents God as a just judge, “who will render to every man according
to his deeds” (Rom. ii. 6); and all men as responsible for the evil
which they commit. “There is no respect of persons with God. For as many
as have sinned without law, shall also perish without law; and as many
as have sinned in the law, shall be judged by the law.” (Ibid., 11, 12.)
This is a view worthy of the Divine character, whereas the astrological
system of the oral law, which represents God as giving up all nations to
the influence of the stars, and then punishing them for following that
influence which He himself ordained, is nothing short of blasphemy, and
is much more akin to heathenism than to the doctrine of Moses and the
prophets. But, secondly, this passage of the Talmud contains two
statements directly contradicting each other. Rabbi Chanina says, Israel
is under the influence of the stars—the others say, Israel is not under
the influence of the stars; whichever statement we receive as true, the
other is necessarily false, and therefore the oral law contains
falsehood, and therefore is unworthy of credit. Thirdly, the story which
is here given of Abraham has falsehood on the face of it, and after all
does not disprove, but rather confirms the doctrine that Israel, as well
as the other nations, is under the influence of the stars; for as Rashi
tells us, Abraham and Sarah escaped from their sidereal destiny only by
changing their names. Rashi’s words are—
אמר לו צא מאיצגטנינות שלך שראית במזלות שאינך עתיד להעמיד בן אברם אין לו
בן אבל אברהם יש לו בן שרי לא תלד אבל שרה תלד אני קורא לכם שם אחר וישתנה
המזל ׃
“God said to Abraham, Go forth from thy astrology, for thou hast seen in
the stars that thou art not to have a son. _Abram_ is not to have a son,
but _Abraham_ is to have a son. _Sarai_ is not to bear a child, but
_Sarah_ shall bear a child. I call you by another name, and thus the
influence of the stars will be changed.” (Com. in Gen. xv. 5.) Here it
is plainly intimated, and that in the name of God himself, that Abraham
and Sarah were both under the influence of the stars, and that if they
had not changed their names, they never could have had a child. This was
evidently Rashi’s opinion; and when we remember that the majority of the
Jews in the world implicitly follow Rashi’s interpretation, we may
conclude that this is the prevailing doctrine. And perhaps some of the
readers of this paper may even know instances of Jews who, led by this
interpretation, have actually changed their name, in the hope of
bettering their luck, or even of escaping from death. But however that
be, it is easy to show that the Talmud and the rabbies generally believe
in the astrological influence of the heavenly bodies. In addition to the
passages already cited, the Talmud says expressly—
בזמן שהחמה לוקה סימן רע לאומות עולם לבנה לוקה סימן רע לשונאיהם של ישראל
מפני שישראל מונין ללבנה ואומות העולם לחמה לוקה במזרח סימן רע ליושבי מערב
וכו׳ ׃
“An eclipse of the sun is an evil sign to the nations of the world. An
eclipse of the moon is an evil sign to Israel; for Israel reckons by the
moon, the nations of the world by the sun. When the eclipse happens in
the east, it is an evil sign to the inhabitants of the east. When it
happens in the west, it is an evil sign to the inhabitants of the west,”
&c., &c. (Succah, fol. 29. col. 1.) The rabbies who have lived since,
teach the same doctrine. For instance, Saadiah Gaon, speaking of the
manner in which the influence of the stars is modified by the signs of
the zodiac, says—
ופעמים שמקצת כוכב תהלוכו במזל טוב ומקצתו האחר במזל רע , ולאדם שיהיה לו
אותו מזל יהיה לו בראשונה טוב ולאחריתו רע ׃
“Sometimes the course of a star is partly in a good sign and partly in a
bad sign. The man born under this will first prosper and then suffer
adversity. (Comment. in Sepher Jetsirah, fol. 98, col. 1.) He also
explains, there, how it is possible for astrologers to foretell sickness
and death; but this is enough to shew his opinion, and what he had
learned from the Talmud. The writings of Aben Esra bear the same
testimony. For instance, in his commentary on the ten commandments, he
says—
והדבור הרביעי דבור השבת כנגד גלגל שבתי כי חכמי הנסיון אומרים כי לכל אחד
מן המשרתים יש יום ידוע בשבוע שבו יראה כחו והוא בעל השעה הראשונה ביום וכן
מי שהוא בעל השעה הראשונה בלילה ואומרים כי שבתי ומאדים הם כוכבים המזיקים
ומי שיחל מלאכה או ללכת בדרך באחד משניהם כשהם מושלים יבוא לידי נזק על כן
אמרו קדמונינו שנתן רשות לחבל בלילי רביעיות ובלילי שבתות והנה לא תמצא בכל
ימי השבוע לילה ויום זה אחר זה שימשלו אלו שני המזיקים בהם רק ביום הזה על
כן אין ראוי להתעסק בו בדברי העולם רק ביראת השם לבדו ׃