What is the significance of R. Yehoshua ben Levi's ledger telling Mazal of days?

Daf Al ha'Daf: The Ramban wrote (Vayikra 18:25) that Mazalos and Sarim apply only in Chutz la'Aretz. The Ran (Drashah 4) says that only one who lives in Eretz Yisrael, is like one who has a G-d (Kesuvos 110b), for Hash-m conducts Eretz Yisrael, but Chutz la'Aretz is under Mazalos. R' Yosef Liberman asked (and the Admor of Lubavitch proved) that Mazal applies even in Eretz Yisrael. R. Yehoshua ben Levi was in Eretz Yisrael - surely his ledger was not only for his Talmidim in Bavel! Also R. Akiva was concerned for astrologers' prediction about his daughter!

Daf Al ha'Daf: In the Yerushalmi (16:1), he said that one who writes Agadah has no share in the world to come! Ohr ha'Mizrach (42 p.4) says that he holds that there are three kinds of Agadah. The Heter to write oral Torah due to "Es La'asos la'Shem" is because forgetting is common. R. Yehoshua ben Levi limited the Heter to Halachos, the foundation of "ha'Derech Asher Yelchu Vah veha'Ma'aseh Asher Ya'asun", but not for Agadah, which does not teach Halachah. Elsewhere we proved that we do not learn Chukim from Agadah, e.g. laws Bein Adam l'Makom, but Midrashim teach Midos and conduct Bein Adam l'Chavero. Noda bi'Yhudah (2 YD 161) says 'they teach Musar and are Ikar b'Das, just they do not teach Halachah', i.e. Isur v'Heter. Surely one may write these! However, Agados that do not teach Midos or Musar, there was no Heter to write them. The nature of people born on different days, this is not oral Torah, and there was never an Isur to write it.

Ha'Kosev: Chachamim say, Me'onen is a sleight of hand magician. R. Akiva says, it is one who 'calculates' times that are good or bad, e.g. today is good to embark... (Sanhedrin 65b) It seems that Chachamim agree; we expound Me'onen as an expression of Einayim, and also Onah (time). Here we say that certain times are good or bad for certain things! R. Akiva and Rav Nachman bar Yitzchak's mother were concerned for astrologers' prediction! Chachamim argue about Yesh Mazal l'Yisrael - the Torah explicitly forbids Nichush! in Pesachim (113b), we ask the source to forbid asking Kaldiyim (Aruch - astrologers), and answer "Tamim Tihyeh Im Hash-m Elokecha." We did not say "Lo Senacheshu"! Nichush is only senseless things with no source in Chachmah or nature, e.g. his bread fell from his mouth, his staff fell from his hand, do not begin [collecting the tax] with me... They are a corruption of Da'as. Matters that pertain to Chachmah of nature, they are forbidden only because they distance man from Avodas Hash-m. He trusts in them, and does not believe that all his benefits are according to his deeds. They have influence; Hash-m took us from being under their influence. If one heard Nichush, and believed it and acted based on it, he transgresses "Lo Senacheshu." If one heard from astrologers or Chachmei ha'Teva, it is true, just Hash-m miraculously saves from it those who fear Him. One should not oppose it, hoping for a miracle - one may not rely on a miracle! And perhaps he is not worthy of it! Also what everyone says is reliable, e.g. one should not begin a matter on Monday.

What is the significance that Rav Ashi said 'I and Dimi bar Kakuzta were born on Sunday'?

Rashi: It is the first day of Ma'ase Bereishis. The Mazal is conducive to becoming a leader. He can be a Tzadik or Rasha.

Rav Elyashiv: We asked, for surely Rav Ashi had good Midos even before he worked (NOTE: on fixing them. Why did Dimi bar Kakuzta have bad Midos? - PF)

Can Mazal cause someone to be completely good, or totally bad?

Maharsha: The Mazal does not decide which one. We say (Nidah 16b) that it is not decreed if someone will be a Tzadik or Rasha! Rather, he can choose to be a total Tzadik, or a total Rasha. This is because light and dark were created on this day. Yalkut Shimoni (Bereishis 4) expounds, "va'Yikra Elokim la'Or Yom" is Yakov, "vela'Choshech Kara Laylah" is Esav,

What is the significance that the upper and lower waters were divided on day two?

Rashi: The Mazal causes one to be divided from people.

Maharsha: Because division was created this day, it does not say "Ki Tov" on Yom Sheni (Bereishis Rabah 4).

What is the significance that grass was created on day three?

Rashi #1: It multiplies greatly, and grows quickly - this is lewd.

Rashi #2: There was no command that herbage grow l'Minehu - they grow mixed, and nurture from each other.

Maharsha: The world was created when the land is full of herbs, i.e. Nisan (Rosh Hashanah 11a); this is when animals mate.

What is the meaning of Nahir?

Rashi: It is radiant.

Why does creation of the Me'oros cause him to be Chacham and Nahir?

Maharsha: "Veha'Maskilim Yazhiru k'Zohar ha'Raki'a... ka'Kochavim l'Olam va'Ed."

What is the connection of fish and birds to Chesed?

Rashi: They do not toil for food. They are fed via Hash-m's Chesed.

Maharsha: They are hunted, so Hash-m did Chesed and gave them a Berachah, lest they be diminished.

If one was born on Friday, why will he pursue Mitzvos?

Rashi: This is when people are busy preparing for Shabbos.

Maharsha: All these matters pertain to what occurred in the six days of creation! On Erev Shabbos, Hash-m gave seven Mitzvos to Adam.

Many people born on Shabbos do not die on Shabbos!

Maharsha: Rava bar Rav Shila teaches, this is only for great Tzadikim, just like Hash-m completes their years from day to day (Kidushin 38a - they die on their birthday, so He completes their days of the week). There was Chilul Shabbos via his birth - there will be Kidush Shabbos via his death. We may not be Mechalel Shabbos [even] for David ha'Melech in his death; he died on Shabbos (above, 30b).

Rav Elyashiv citing Maharil #1: He should have died on Shabbos - if he merits, they add to his days. If he does not merit, they reduce (Yevamos 50a).

Rav Elyashiv citing Maharil #2: Their Mazal dies on Shabbos. The Roke'ach says that on Shabbos we say Tziduk ha'Din, for Moshe died on Shabbos. This cannot be - he wrote 13 Sifrei Torah on the day that he died! Rather, his Mazal died on Shabbos - the Ramban applies to this "Sar Tzilam." He lived past Shabbos, and wrote 13 Sifrei Torah.

If one was born on Shabbos, why will he be called 'a great Kadosh person'?

Rashi: He will be separated [from desires], and Kadosh - it says about Shabbos "va'Ykadshehu" (Hash-m was Mekadesh it).

Maharsha: Rava bar Rav Shila teaches, this is if he also dies on Shabbos.

To whom did R. Chanina say 'tell R. Yehoshua ben Levi...'?

Rashi: To Talmidim who were reading R. Yehoshua ben Levi's ledger about Mazal of days.

What is Mazal Sha'ah?

Rashi: It is based on which of the seven Kochevei Lechet (the sun, moon and five closest plants) was 'dominant' when he was born. (NOTE: Each is 'dominant' for one hour at a time, according to a fixed rotation).

Why will he consume his own food and drink?

Rashi: This is like the sun, which does not overstep its boundary to rule at night, which was given to the moon.

Etz Yosef citing Kusnos Ohr: The sun radiates light, it does not receive light from another luminary.

Why will his secrets be exposed?

Rashi: This is like the sun, which is overtly known to all.

What is the relevance that fire hangs from Venus?

Rashi: The Yetzer ha'Ra for Bi'ah burns in him like an oven.

Maharsha: This is like it says (Kidushin 81a) 'there is a fire in the house of Amram.'

What is the scribe of the sun?

Rashi: It writes its trajectory and Tekufos (when it is furthest north, furthest south, and when it rises due east). It is always near the sun.

Maharsha: All other stars are the legion of the moon, to rule at night. Only Mercury rules during the day [like the sun].

Why will he bear afflictions?

Rashi: This is like the moon, which degenerates.

Maharsha: This is like the moon, which suffered to diminish itself.

Why will he constantly build and destroy?

Rashi: This is like the moon, which periodically gets bigger and wanes.

Why will he eat and drink from others?

Rashi: This is like the moon, which tries to overstep its boundary and rule (NOTE: it is seen) during the day.

Etz Yosef citing Kusnos Ohr: The moon has no light of its own; it only receives from the sun. Therefore, one born under the moon will eat and drink from others. (NOTE: Also the planets' light is from the sun, but they do not give much light; they do not appear to be luminaries. - PF)

Chashukei Chemed: If a thief was caught, and there are grounds to attribute previous thefts to him, one may embarrass him to persuade him to admit. If he was born under the moon, he is close to Ones, so one should not embarrass him so much.

Why will his secrets be covered?

Rashi: This is like the moon, which does not illuminate [its own light].

Why will his thoughts be Betelim?

Rashi: This is [like the Targum of] "Lo Yishbosu."

Maharsha: Shabtai is first to dominate on Shabbos. It is appointed over Churban, Bitul and cessation of everything. Therefore, Melachah is forbidden. He is a man whose thoughts will be Batel, like the Chasid who thought to fix his fence, and nullified his thought, and a miracle occurred for him (150b).

Why did Rav Nachman bar Yitzchak say, he will be a Tzadik in Mitzvos?

Rashi: He will give Tzedakah. In Agadah, this is called Mitzvah.

What is Ganva?

Rashi: It is a robber who kills people.

What is the significance of being a bloodletter, bandit, slaughterer or Mohel?

Maharsha: He has choice to channel his disposition for something neutral, or for Aveiros, or for Mitzvos.

Did Rabah punish and kill?

Rashi: He punishes those who transgress his words. (NOTE: Perhaps this means, they die for transgressing Divrei Chachamim - PF. )

Etz Yosef citing Mar'os ha'Tzov'os, Rav Elyashiv: Rabah's Mazal was to murder. Via great virtue, he ruled over it and changed it to something else, like Abaye said. However, when he got drunk on Purim, his choice departed, and he slaughtered R. Zeira (Megilah 7b).

Rav Elyashiv: Even though Rabah's Beis Din did not judge capital cases, sometimes there is a need for such judgments. If someone is Mechalel Shabbos in public, and causes others to do so, if someone is Moser or veers Yisrael from guarding Mitzvos, we cast them into a pit [to die], and do not raise them.

How does Mazal cause one to be wise?

Rashi: This is like R. Chanina said, one who is born under Chamah, he will be Nahir and Chacham.

Rashash: He said so about one born under Mercury! He said that one who is born under Chamah, he will be Zivasan (radiant).

What is the consequence of whether Mazal applies to Yisrael?

Rashi: If it does, Tefilah and Tzedakah cannot change it. The one who disagrees hold that they can improve Mazal.

Tosfos: Rava taught that children, lifespan and income do not depend on merit, rather, on Mazal (Mo'ed Katan 28a). Even so, great merit can change it. However, sometimes the Mazal does not change. If he merits, they add [to his years]. If he does not merit, they reduce (Yevamos 50a).

Maharsha: This is like R. Chanina holds, that merit cannot change Mazal! All the Torah's promises - the Berachos "Im Tishme'u..." and the curses "Im Lo Sishme'u" imply unlike this! Rather, the promises are for Klal Yisrael. Surely merit of the Rabim overcomes Mazal. They argue only about an individual. R. Chanina holds that Mazal makes wise or rich; merit does not.

Daf Al ha'Daf: So the Rashba (Teshuvah 1:148) distinguished between a Rabim and an individual. Binyan Shlomo (2:32) explains the Yerushalmi (Berachos 5:1) based on this. Chizkiyah, citing R. Yochanan, said that "Hash-m Tzevakos Imanu..." should always be on your lips. R. Yosi bar Avin citing R. Yochanan said, "Hash-m Tzevakos Ashrei Adam Bote'ach Bach." Why did he prefer that verse? The first verse shows that Hash-m conducts a Rabim. R. Yochanan holds that Ein Mazal even for an individual - the latter verse shows this.

Iyun Yakov (Kidushin 82a): Mazal determines children, lifespan and income together. Merit can change any one of them. We say, not everyone merits two tables (Berachos 5b - Torah and monetary wealth)!

Maharal: Mazal can change without Tefilah, rather, via Mitzvos alone. Surely Tefilah can change it! Ein Mazal l'Yisrael is for the Klal. Even for an individual, a Mitzvah can change it. Yisrael have a higher level. Sometimes great merit is needed, e.g. Yisrael in Egypt. They had a bad Mazal - "Ra'ah Neged Pneichem." Hash-m reversed it to good due to Zechus Avos. If Yisrael are not at the level proper for them, Mazal rules over them.

Maharal: Some ask, we do not ask astrologers, due to "Tamim Tihyu Im Hash-m Elokecha" (Pesachim 113b). I answer, we do not pursue them to ask them, but one who learned may guard himself, for Hash-m gave authority to the Mazalos. Some ask, why do we not begin learning on Monday, and we do not marry when the moon is diminishing? This is like matters forbidden due to Darchei ha'Emori - due to begin with me - it is morning, or Motza'ei Shabbos (Sanhedrin 66a)! I answer, one may be concerned for Mitzvos (learning and marrying); the Isur is only for Reshus. This also answers 'any Nichush unlike that of Eliezer Eved Avraham and Yehonason ben Sha'ul is not Nichush' (Chulin 95b). Those were Mitzvos, to bring a wife to Yitzchak and to save Yisrael. We could have answered the first question via saying that one may ask astrologers for the sake of a Mitzvah.

Malbim (Iyov 3:1): The one who says that Mazal determines Chochmah and wealth, it determines also preparation for Nevu'ah, marrying many women or one, love, hatred, lifespan, if he will father children... Astrologers can predict all of these!

Rav Elyashiv: We hold that Ein Mazal l'Yisrael, therefore for a need we may accelerate birth, even though this will affect the Mazal in which the baby is born. The one who disagrees would permit only for Piku'ach Nefesh.

Daf Al ha'Daf: R' Menasheh Klein said that one should not accelerate birth, for there are many consequences of the Mazal under which the baby is born, and it is difficult to change them.

Daf Al ha'Daf: The Rambam (Shemoneh Perakim, 8; Hilchos Avodah Zarah 11:9) says that Mazalos have no influence. One who begins his work or journey at a time that astrologers advise, he is lashed for "Lo Se'onenu." The Ramban (Teshuvah 283 attributed to Rashba) says that Mazalos have great power. One who ignores them, he relies on a miracle. Even though the Halachah does not follow R. Chanina, who says that Yesh Mazal l'Yisrael and it makes rich, this is not Nichush. The Gemara forbids Nichush with stars - this is not astrology. Avraham and R. Akiva were concerned for astrology. Sometimes Hash-m does a miracle to save those who fear Him from them. We do not ask [astrologers] - "Tamim Tihyu Im Hash-m Elokecha" If one saw a problem, he does a Mitzvah and prays much. If astrology says that a day is bad to begin work, he should not begin then. The Rema (YD 179:2) rules like this, but the Tur rules like the Rambam. The Rashba (Teshuvah 1:19) says that Jewish Tzadikim are above Mazal. Ahavas Yehonason (Bamidbar) bring from Bamidbar Rabah (20:19) that Hash-m calculates when a Tzadik will be born from a drop of semen, i.e. at a time when Mazal will make it easy for him to perfect his Midos. Bil'am thought that Tzadikim cannot overcome Mazal - his eye was blinded, for he saw only Mazalos.

Daf Al ha'Daf citing Tiferes Yehonason (Nasa): The mother's Mazal influences on her child; the father's does not. Yisrael are above Mazal, therefore their families are "l'Veis Avosam."

Here, several Chachamim say that Ein Mazal l'Yisrael. In Ta'anis 26a we say that if a Yisrael has a case with a Nochri, he should avoid judgment in Av, and strive to go to Din in Adar, when the Mazal is good!

Ritva: Mazal was removed from Yisrael, except for these two months. (NOTE: Haman's lottery revealed that the best day to eradicate Yisrael was Adar 13, which has Mazal Arye. Arye is the Mazal of Av! Our Sugya did not mention Mazal of months. The lottery was "Lifnei Haman", for he has Mazal, but Yisrael are totally above Mazal when they are Tzadikim (Vilna Gaon Esther 3:7). The Ritva could have answered that we strive to contest the Nochri when his Mazal is bad! - PF)

What is the significance of Tzedek being in the west?

Rashi: Avraham's Mazal was Tzedek; it is too cold to beget. Hash-m put it in the east, which is warm. (NOTE: All agree that there is Mazal for Nochrim. Presumably, about one out of seven people is born under Tzedek. Are so many Nochrim sterile?! Tosfos (Avodah Zarah 31b) - Nochrim eat vermin; this warms their bodies to protect them from snake venom, unlike Jews. I suggest, perhaps this also offsets coldness of Nochrim born in Mazal Tzedek. However, to speed decay of semen in a woman's body, Jews' zeal for Mitzvos heats their bodies as much or more than Nochrim (Shabbos 86b). - PF)

Maharsha: Avraham's Mazal was Tzedek - we said that such a person will be Tzadkan in Mitzvos. Also "Yetzaveh Es Banav... La'asos Tzedakah u'Mishpat."

Rav Elyashiv: We learn from here that even before Matan Torah, Ein Mazal l'Yisrael.

Maharal: Sunset is in the west. It represents leaving the world without an heir. Hash-m will return his Mazal to the east, where it began.

What is the source to expound that Hash-m said 'leave your astrology'?

Maharsha: The simple meaning is, Hash-m told Avraham to go outside to see the stars. Hash-m could have shown him in his tent! Therefore, we expound it to teach about going outside his astrology.

Why did Shmuel say 'if he is a Yisrael, he will return'?

Rashi: There is no Mazal for Yisrael; Tefilah will overcome it.

Maharsha: Initially, Shmuel did not know that the man had merit. Why did he not tell him not to go? It was Sefek-Sefeka - perhaps he is a Nochri, and even if he is a Yisrael, perhaps he has merit.

Rav Elyashiv: We are not lenient about Piku'ach Nefesh due to a Sefek-Sefeka! Rather, he thought that even if he does not go, the decree can be fulfilled here. It seems that he thought that it will not help to arouse him to repent, only if he is aroused by himself.

Daf Al ha'Daf: Mat'amei Yakov (p.208) asked, we do not rely on Sefek-Sefeka or majority for Piku'ach Nefesh, and especially since he could have asked him if he is Jewish! Rather, Shmuel knew that based on Mazal, he was due to die then. He is like a Choleh. If "v'Rapo Yerapei" did not permit doctors to heal, it would be Asur to try to remove an illness that Hash-m brought on him! (NOTE: Shlomo ha'Melech tried to avert a Divine decree to kill someone (Sukah 53a). His efforts backfired, and helped the decree to be fulfilled. Perhaps we infer that one should not try to avert it physically! Surely one may try to avert it via merits, like Rav Nachman bar Yitzchak's mother. - PF)

Rif (on the Ein Yakov): If he does not have the merit of Tzedakah, Tefilah can nullify the Mazal. Shmuel saw that not only was he saved - he also killed the snake! Therefore, he asked what he did to merit this. Also R. Akiva prayed to nullify the astrology. When he saw the dead snake, he knew that there was a special merit.

Why was a snake cut in two?

Rashi: The man unknowingly killed it while cutting reeds.

Maharsha: These two episodes were with snakes. A snake brought death to the world via causing Adam and Chavah to eat; its venom can kill people - "v'Atah Teshufenu Akev." This Tzedakah of pardoning his [or her] portion saved from that death. (NOTE: We fixed Maharsha's text to say v'Lo with a Vov - its venom can kill people. Rashi on the verse says that the snake kills via biting the heel. i.e. man must crush its head to kill it; it kills even via the heel. Chazal decreed against exposed liquids that snakes drink, due to mortal danger from the venom. If Zimri held a snake's head and made it bite Ploni, if the venom comes out automatically, Zimri is Chayav Misah; if the snake chooses to emit it, we kill it (Bava Kama 23b)! Perhaps no one questioned Maharsha, for the printing mistake (also in Ein Yakov) is obvious. - PF)

Why did Shmuel tell him 'you did a Mitzvah'? This is obvious!

Rif (on the Ein Yakov): We find that Tzedakah saves from a strange death when he does not know to whom he gives. This man knew to whom he gives! Even so, there was no other way. Since you did the best that you could, this is a proper Mitzvah. Tzedakah is rewarded according to the Chesed - you saved him from shame! Alternatively, here no one knew who eats the loaf that this man gave. It is considered that he did not know to whom he gives, and the Oni he did know from whom he eats. "Ashrei Maskil El Dal" - he is clever to give it in a way that does not shame the Oni.

What is the Chidush 'it saves from a strange death', if not that it adds life?

Rashi: Do not say that it merely causes one to die in a nicer way. Rather, it literally adds life!

Maharal: An Oni is considered dead, for he lacks income. One who gives to him Tzedakah gives life to him; he clings to life. Therefore, it adds life to the giver - "v'Atem ha'Devekim ba'Shem Elokeichem Chayim Kulchem ha'Yom."

Maharsha: In Bava Basra 10a, it says only 'it saves from a strange death.' There it discusses one who dies in his time. Here it teaches about one whose life is extended.

Daf Al ha'Daf citing Nofes Tzufim: What was the Havah Amina that it saves only from a strange death? The verse says Stam "mi'Maves"! R. Chanina holds that Yesh Mazal l'Yisrael. The verse says that Tzedakah saves from death! Rather, he must explain that it saves only from a strange death, but not from death itself. Perhaps R. Akiva and Shmuel initially held that Yesh Mazal l'Yisrael. After these episodes, they saw that Tzedakah saves from death itself, i.e. Ein Mazal l'Yisrael. A support is that afterwards, R. Akiva went out and expounded - i.e. he retracted from what he used to hold. The Gemara in Bava Basra expounded two verses "u'Tzdakah Tatzil mi'Maves" - the other teaches about saving from judgment in Gehinom. We should say that there is like the opinion that Yesh Mazal l'Yisrael, so he cannot say that it saves from death itself! However, we cannot, for there R. Yochanan taught so; he holds that Ein Mazal l'Yisrael. (NOTE: Perhaps he initially held Yesh Mazal, and later retracted, like R. Akiva and Shmuel! - PF) The Yerushalmi asks, will he never die?! It answers, he will not die in the world to come. What was difficult? Perhaps the verse means that his life will be extended! Perhaps the Yerushalmi holds that Yesh Mazal l'Yisrael.

Why was R. Akiva so worried?

Iyun Yakov #1: This is like we say about Leshon ha'Ra - [one may not believe it, but] he must be concerned [lest it is true].

Iyun Yakov #2: This is like we say about a bad dream - sadness [due to it] helps [to nullify it].

What is the Chidush that Rav Nachman bar Yitzchak covered his head? Also others must do so, due to the Shechinah above their heads (Kidushin 31a)!

Maharsha: His mother made him cover it more, to be extra serious, amidst fear lest he be a thief. This is why we say that the Gelima (cloak) fell from his head. Rabanan usually had a Sudar (cloth) on their heads. (NOTE: How does Maharsha learn from Kidushin that all must cover their heads? It says that Rav Huna brei d'Rav Yehoshua did so! If all must do so, why did it specify him? And it does not mention why women are exempt! - PF)

Daf Al ha'Daf citing Shefa Chayim (5:354): Nedarim 30b says that minors always reveal their heads! Maseches Kalah brings a case in which a child did not cover his head. Tana'im said that he is a Mamzer, Ben Nidah or both of these! Teshuvas Maharshal (72) says that it is only Midas Chasidus to cover the head! Perhaps he bared his head in front of the Tana'im. Rashi (Sanhedrin 101b) says that it is improper to have an exposed head in front of the king. One should not remove Tefilin in front of his Rebbi (OC 38:11), for he exposes his head (MB 38:36). Rav Huna brei d'Rav Yehoshua had a hat, turban or Sudar. It stopped him from looking above towards the Shechinah. It is no Chidush that his head was not totally exposed.

For what should he request mercy?

Rashi: To be saved from the Yetzer ha'Ra.

Maharsha: Even though everything is bi'Ydei Shamayim, except for Yir'as Shamayim (Berachos 33b), one should request mercy for this, and the way that one wants to go, they lead him in that path (Makos 10a).

Did his mother tell him why he must cover his head?

Rav Elyashiv: No. This would be Ona'as Devarim (verbally paining him), due to disgrace,

What is the significance of cutting a cluster of dates with his teeth?

Rashi: The tree was not his. (NOTE: His 'normal' disposition was to steal. His mother's advice enabled him to overcome it, except for this occasion. - PF)