Judaism

Astrology in Noahism: A Jewish Viewpoint

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Question from a Reader:

Dear Rabbi Joshua,

I’ve been contemplating the place of astrology in Noahism. Is it forbidden to research astrological signs like Scorpio, Taurus, etc., and think about personality traits and compatibilities? Also, are we forbidden from reading our horoscopes in newspapers and such? I’ve avoided astrology for over 20 years, advising others to do the same, under the belief that it was “pagan”.

Sincerely,
Michael

Response from Rabbi Joshua

Dear Michael,

Thank you for your thoughtful inquiry. The question of astrology in the context of Noahism is indeed a nuanced one. As someone deeply committed to the teachings of Judaism, my response is rooted in our sacred texts and traditions.

Firstly, it’s important to distinguish between ‘astrology’ as a cultural or psychological phenomenon and ‘astrology’ as a divinatory practice. The Torah, in Deuteronomy 18:10-12, explicitly forbids divination, a category under which astrology as a means of foretelling the future or influencing one’s destiny would fall. This prohibition is echoed in the Talmud (Shabbat 156a), where reliance on astrological signs is discouraged, emphasizing that ‘ein mazal l’Yisrael’ (ישראל מזל אין) – Israel is not subject to astrological constellations.

In the context of Noahism – the universal moral and ethical code for non-Jews derived from the Seven Laws of Noah – the prohibition against idolatry and divination applies. Delving into astrology with the belief that celestial bodies control or predict human fate contradicts the fundamental Jewish belief in free will and divine providence. Thus, from a traditional Jewish perspective, relying on astrology for predictions or guidance in life decisions would be considered inappropriate.

However, when it comes to a casual or cultural interest in astrology – such as reading about personality traits associated with astrological signs – the stance is more lenient, provided it is not taken as a serious determinant of one’s behavior or future. It is key to maintain a clear distinction between interest and belief. The moment astrology crosses over into the realm of belief or influences decisions, it veers towards the forbidden.

Regarding reading horoscopes for entertainment or curiosity, as long as one does not give them credence or allow them to dictate life choices, it falls into a gray area. It’s crucial, however, to remain vigilant about not letting such practices diminish one’s faith in God’s sovereignty and the primacy of personal choice and moral responsibility.

In conclusion, while a casual interest in astrology as a cultural phenomenon may not be strictly forbidden in Noahism, any serious reliance on or belief in astrology as a determinant of one’s fate or actions is not in harmony with Jewish teachings. As always, the emphasis should be on personal accountability, moral decision-making, and faith in divine guidance.

May your journey be guided by wisdom and light.

Shalom,

Rabbi Joshua

Judaism, Noahidism

What Race Was Noah?

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Email from a reader: “Dear Rabbi Joshua, In reading about Noah in the Torah, I’ve been wondering about his racial background. What race was Noah? Thank you for your insights, Michael Brown”

Dear Michael,

Your question about Noah’s racial identity is interesting and invites us to examine how concepts like race are understood within the context of the Torah.

Concept of Race in the Torah:

In the Torah, the concept of race as understood in contemporary terms does not exist. The Torah, written in an ancient context, describes individuals more in terms of their familial or tribal affiliations and their relationships to one another rather than by modern racial classifications.

Noah’s Background:

Noah is a key figure in the Book of Genesis. He is described as a righteous man, chosen by God to survive a great flood that cleansed the earth of corruption. The narrative focuses on his faith, his character, and his actions rather than on physical or racial attributes.

As a descendant of Adam and Eve, Noah represents humanity in its early stages. The Torah presents him as an ancestor of all post-flood humanity, rather than identifying him with a specific race.

Post-Flood Dispersion and Humanity:

After the flood, the story of the Tower of Babel and the subsequent dispersion of Noah’s descendants is seen as the origin of different languages and, by extension, various cultural and ethnic groups. However, these groups are not defined along the lines of what we consider races today.

Conclusion:

Michael, in the Torah, Noah is portrayed as a universal figure, significant to the entire human race rather than a specific ethnic group. His story is one of faith, obedience, and survival, transcending contemporary notions of race. It serves as a reminder of the shared origins of all people and the universal principles of righteousness and morality.

Warm regards,

Rabbi Joshua

Judaism

Jewish Morality in Conflict – Beyond Deuteronomy 20:16

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a medieval warrior with a sword and a scared child

Hello Rabbi Joshua,

My name is Michael Thompson. I recently came across a video on social media where a rabbi justified the killing of Palestinian children in the Israel-Hamas conflict, citing Deuteronomy 20:16. This deeply troubled me. Is this a true representation of Jewish beliefs? Do Jews support the killing of enemy children in war?

Contextualizing Deuteronomy 20:16

First and foremost, it is essential to clarify that the interpretation of Torah verses, especially those dealing with conflict, is complex and requires a profound understanding of Jewish law and ethics. Deuteronomy 20:16, in the context of ancient warfare, discusses the treatment of certain cities during a time of war. However, interpreting these passages without considering the entire corpus of Jewish ethical teachings and legal traditions is misleading.

Jewish Ethics on the Sanctity of Life

Judaism places immense value on the sanctity of human life. This principle is deeply rooted in the belief that all humans are created בצלם אלוהים (b’tzelem Elohim – in the image of God), as stated in Genesis 1:27. The preservation of life overrides almost all other commandments, a concept known as פיקוח נפש (pikuach nefesh). The Talmud, in Sanhedrin 37a, famously teaches that saving one life is akin to saving an entire world.

War and Morality in Jewish Law

In terms of warfare, Jewish law (Halacha) sets forth strict ethical guidelines. The notion of דינא דמלכותא דינא (Dina de-Malkhuta Dina – the law of the land is the law) and principles of moral conduct even in times of conflict are emphasized. The indiscriminate killing of non-combatants, especially children, is unequivocally condemned. Jewish sages and modern rabbinical authorities have consistently upheld these moral standards.

Misinterpretation and Misrepresentation

The statement made by the rabbi in the video you mentioned appears to be a misinterpretation or misrepresentation of Jewish teachings. It is not in alignment with the mainstream understanding of Jewish law and ethics. It is crucial to differentiate between individual opinions and the established principles of a faith.

Seeking Deeper Understanding

Encountering such statements can be distressing, especially when they seem to be in stark contrast to the foundational values of a faith. I encourage you to explore further the rich and nuanced traditions of Jewish ethical thought, perhaps through engaging with more authoritative sources or knowledgeable scholars in this field.

I hope this clarification provides some comfort and understanding regarding your concerns.

Sincerely,
Rabbi Joshua

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