Above the Stars

by tillerofthesoil

image“And those who do not know the mystery [of cycling souls] say: ‘Sons, life and sustenance do not depend on merit but מַזָּלא (mazzala), the flux of destiny’ (BT Mo’ed Qatan 28a). Take the case of Abram, who saw that he was not destined to have a son, and the blessed Holy One took him outside, as it is written: And He took him outside and He said, ‘Look… (Genesis 15:5). And it has been taught that He said to him: ‘Leave your astrology!’ (Bereshit Rabbah 44:12) [cf. BT Shabbat 156b]. And He took him above the stars and said to him: Look up to the heavens and count the stars, if you can count them (Genesis 15:5). So much for the words of the rabbis, for they must be interpreted in the way of what is hidden!

Come and see: All creatures in the world, before the Torah was given to Israel, were dependent on מַזָּלא (mazzala), destiny, even ‘sons, life and sustenance.’ But after the Torah was given to Israel, He removed Israel from the influence of the stars and constellations [Thus says YHWH, ‘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)]. This we have learned from Abraham, since his children were destined to receive from אַבְרָהָם (Avraham), Abraham: ה (he)—”ה (five) books of Torah, as is said: These are the generations of heaven and earth בְּהִבָּרְאָם (be-hibbare’am), when they were created (Genesis 2:4). בְּהִבָּרְאָם (Be-hibbare’am)—[read instead:] בְּה‘ בְּרָאָם (be-he bera’am), He created them with ה (he) [written especially small in Genesis 2:4, see Bereshit Rabbah 12:9; Zohar 1:91b].’ He said to Abraham ‘Because of that ה (he) which was added to your name, the heavens below you and all the stars and constellations that shine in ה (he) [Shekhinah] will be subservient to your will.’

Moreover, it is written: הֵא (he), look… here is seed for you, and sow the land (Genesis 47:23)—with ה (he). That is, For through Isaac shall your seed be acclaimed (Genesis 21:12). For this reason, everyone who engages in Torah is released from the influence of the stars and constellations. By learning Torah with the intention of keeping her commandments. If not, then he is as one who does not engage in Torah, and the stars and constellations do hold sway over him. Even more so the common people, who are likened to animals, about which it has been taught; Cursed be he who lies with any beast (Deuteronomy 27:21). The jurisdiction of the stars and constellations over them is certainly not annulled [cf. Maimonides’ teaching that Divine Providence delivers one from ‘the sea of chance’ Guide of the Perplexed 3:51]” (Zohar 3:215b-17a, Ra’aya Meheimna Pineḥas).

“Surely Jacob cleaved to truth. If so, then why did he act this way with Laban [using stratagems to increase the number of dark-colored sheep and white-spotted goats, see Genesis 30:32-43]? Because Jacob was examining the hour of his מַזָּלא (mazzala), zodiacal constellation, for one is permitted to examine his hour before returning to his country. If his constellation rises in accord with his undertaking, fine; if not, he should not take a step until it ascends favorably” (Zohar 1:161a).

“Why are worshipers of stars lustful? Because they did not stand at Mount Sinai. For when the serpent came upon Eve he injected filth into her: [as for] the Israelites who stood at Mount Sinai, their lustfulness departed; the worshipers of stars, who did not stand at Mount Sinai, their lustfulness did not depart. Rabbi Aha son of Rabbah asked Rabbi Ashi. What about converts? Though they were not present, their guiding stars were present, as it is written, [Neither with you only do I make this covenant and this oathbut with him that stands here with us this day before YHWH our God, and also with him that is not here with us this day (Deuteronomy 29:15). Now he differs from Rabbi Abba son of Qahana, for Rabbi Abba son of Qahana said: Until three generations the filth did not disappear from our Patriarchs: Abraham begat Ishmael, Isaac begat Esau, [but] Jacob begat the twelve tribes in whom there was no taint whatsoever” (BT Shabbat 145b-46a, cf. Yevamot 103b; Avodah Zarah 22b).

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