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es praise the Jewish nation because it "does not meditate on the prophecies of t
he fortune-tellers, magicians, and conjurers, nor practice Astrology, nor seek t
he oracles of the Chaldeans in the stars" (iii. 227); although the author of the
Encyclopaedia Judaica article on astrology holds that this view is mistaken.
The early historian Josephus censures the people for ignoring what he thought we
re signs foreshadowing the destruction of the Temple in Jerusalem.[2]
In the Apocrypha[edit]
There are many references to astrology in the apocrypha. The Book of Jubilees sa
id that Abraham overcame the beliefs of astrologers by accepting one God.[3]
Rabbinic rejection[edit]
In early classical rabbinic works written in the land of Israel (Jerusalem Talmu
d and Palestinian midrash compilations) astrologers are known as astrologos and
astrologiyya. In early classical rabbinic works written in Babylon, astrologers
were called kaldiyyim, kalda'ei, and iztagninin.
The Babylonian Talmud (BT), in Shabbath 156a, records rabbinic mention of charac
ter traits associated with one's having been born on specific days of the week.
This wink to superstition did not extend to astrology, however, as R. Johanan, t
he Palestinian amora, is reported to have said "there is no mazal (literally "st
ar") for Israel, but only for the nations [which recognize the validity of astro
logy.]" This opinion was shared by Rav (BT Shabbat 156a). Moreover, whereas BT S
anhedrin 65 merely suggests that individual Jews may not consult an astrologer,
tractate BT Pesachim 113b clearly states that Jews may not consult astrologers.
Samuel of Babylonia (circa 250 CE) is the only sage in the Talmud who seriously
studied astrology, yet he held that it was not compatible with Judaism. Quoting
Deuteronomy 30:12, "The Law is not in the Heavens", he is reputed to have taught
that "Torah can not go together with the art that studies the heavens" (Midrash
Deuteronomy Rabbah 8:6).
A similar remark is made by the Babylonian sage Jose of Hu?al: "We are not permi
tted to appeal to the Chaldeans, for it is written (Deut. 18:13), 'You shall be
perfect with the Lord your God'" (BT Pesachim 113b).
Rabbinic literature records that Rabbi Akiva contends against astrological belie
fs, e.g., Sifre, Deut. 171; Sifra, Kedoshim, vi.; Sanhedrin 65.
Rabbi Maimonides's mitzvot say that superstitions shoul