Prepare for The Eclipse with Ein Yaakov

As the world eagerly anticipates the imminent total solar eclipse, slated to occur next week, a flurry of preparations ensues. Online marketplaces witness a surge in the sale of specialized glasses, while ophthalmologists caution against the potential risks posed to eyesight. Concurrently, educational institutions opt to suspend activities, and fervent preachers offer varied predictions about the eclipse’s significance. Amidst this spectacle, it becomes imperative to delve into the Torah’s perspective on such a monumental event.

According to the Talmud (Sukkah 29a), eclipses are generally interpreted as ominous signs for the world. This perspective stems from the Jewish reliance on a lunar calendar, where the Jewish people are metaphorically compared to the moon. Consequently, a lunar eclipse is considered a warning of adversity for the Jewish community. Conversely, since the secular calendar follows a solar system, a solar eclipse is perceived as an ill omen for the adversaries of the Jewish people.

Furthermore, the Talmud delves into the possible causes behind eclipses, offering deeper insight into their significance.

“An eclipse of the sun occurs for the following four reasons: For not having eulogized an Av Beis Din (who is comparable to the sun, for he enlightens and clarifies things for the community. – Maharsha, ibid.), for not having helped a betrothed maiden when she called for help [to save her from ill treatment], for committing adultery, and for killing two brothers on the same day. Because of the following four reasons the moon and the stars eclipsed: For committing forgery; for false witnesses; for letting sheep and goats [pasture from other people’s fields] in the land of Israel, and for cutting down fruit-bearing trees.”

This Talmudic passage has sparked numerous debates among scholars and skeptics. Critics often question how something as predictable and scientifically explainable as an eclipse could hold any bearing on human welfare. Moreover, they raise doubts about the assertion that human actions could influence events as regular and natural as eclipses. Indeed, the recurrence of similar eclipses over the course of time, including several akin to the forthcoming one anticipated within the next century, challenges the notion of a direct correlation between human behavior and celestial events.

Indeed, it is widely acknowledged that Torah scholars possessed extensive knowledge not only of science in general but also of astronomy specifically. The Rambam, in his work on the Laws of Kiddush Hachodesh, underscores the significance of astronomy in Jewish life, particularly in the establishment of the calendar and the declaration of new months. The meticulous attention to astronomical phenomena was indispensable for religious observance. Furthermore, historical records indicate that prominent non-Jewish figures sought out the wisdom of Jewish sages on scientific matters (see Bechoros 8b and Pesachim 94b).

Given this context, it is evident that the statements of Chaza”l regarding eclipses were not merely unfounded assertions but rather informed by a profound understanding of celestial mechanics and their potential implications.

The Shaloh (Noach, p. 274b) explains that seeing the lunar eclipse implies a bad sign. Hashem would ascertain that only sinners would see it. However, if they were not sinning, the sky would be overcast so that the eclipse would not be visible. The Rebbe argues that this interpretation leaves more questions unanswered, for the Talmud states “for the following reasons an eclipse occurs” and not “an eclipse is seen”. It seems from the Talmud that the very occurrence of an eclipse is a consequence of the aforementioned sins and not the sight of the eclipse. Furthermore, in cloudless locations such as Egypt (see Rashi Vayigash 47:10 and Vaera 7:17), the eclipse would always be visible, regardless of the people’s behavior.

The Rebbe offers the following explanation (Likutei Sichos vol. XV). The concept of “mazal,” or constellation, pertains to the alignment of stars in specific configurations. According to Jewish tradition, certain days or times are believed to be auspicious, heralding a favorable mazal, while others are deemed less fortunate, potentially signaling misfortune, God forbid, due to an unfavorable mazal (see Taanis 29a, Shabbos 129b, Shulchan Aruch Yoreh De’ah 179:2, and Zohar vol. III, p. 234a).

At these particular junctures, it is believed that mazalos can exert influence over individuals. Additionally, the day of one’s birth is thought to have an impact on their character, as elucidated in Shabbos 126a. Consequently, specific mazalos are believed to contribute to one’s inclinations toward good or bad tendencies.

However, it is essential to note that despite the influence of innate tendencies and external factors, the Rambam (Hilchos Teshuva 5:4) asserts that individuals possess the ability to transcend and alter these predispositions through their actions and choices. Thus, while mazalos may exert influence, they do not ultimately determine one’s destiny, as human beings retain the power to shape their own paths.

Indeed, during the occurrence of an eclipse, the alignment of stars may potentially render individuals more susceptible to succumb to transgressions, including those mentioned previously. Consequently, an eclipse can be perceived as a foreboding sign, as humanity may be more predisposed to sin during such times. Thus, it is not our actions that directly cause the eclipse, but rather the celestial phenomenon that can subtly influence our behaviors.

In this light, if the Jewish people are steadfastly adhering to the will of Hashem, the effects of the eclipse need not be a cause for concern. As long as one does not allow the negative mazal to dictate their actions, they would not be deserving of punishment. Therefore, fulfilling Hashem’s will serves as a safeguard against the potentially adverse effects of celestial occurrences, ensuring that individuals remain on the path of righteousness despite external influences.

The Jewish nation is not confined to the boundaries of nature, including astral bodies. Hence, we have the capacity to transcend the constraints of mazal through righteous actions. Rather, our fate is intricately linked to our conduct and prayers. This highlights the empowering notion that our actions, driven by our own volition, are the primary determinants of our destiny. Consequently, the attainment of bliss and good fortune is within the realm of human agency. By choosing to lead lives guided by Torah-true principles and spiritual fulfillment, everyone can actively cultivate positive outcomes and blessings in their lives, irrespective of external influences.

Rabbi Mikhael Dahan, Montreal

Excerpts from Maayon Yaakov, Chasidic Interpretations of Talmudic Stories

Listen to my podcast Ein Yaakov, Beyond the story for the full episode and more of such essays.