(
Hebrew characters)
"God said to Abraham, Go forth from thy astrology, for thou hast seen in the stars that thou art not to have a son. Abram is not to have a son, but Abraham is to have a son. Sarai is not to bear a child, but Sarah shall bear a child. I call you by another name, and thus the influence of the stars will be changed." (Com. in Gen. xv. 5.) Here it is plainly intimated, and that in the name of God himself, that Abraham and Sarah were both under the influence of the stars, and that if they had not changed their names, they never could have had a child. This was evidently Rashi's opinion; and when we remember that the majority of the Jews in the world implicitly follow Rashi's interpretation, we may conclude that this is the prevailing doctrine. And perhaps some of the readers of this paper may even know instances of Jews who, led by this interpretation, have actually changed their name, in the hope of bettering their luck, or even of escaping from death. But however that be, it is easy to show that the Talmud and the rabbies generally believe in the astrological influence of the heavenly bodies. In addition to the passages already cited, the Talmud says expressly—
(Hebrew characters)
"An eclipse of the sun is an evil sign to the nations of the world. An eclipse of the moon is an evil sign to Israel; for Israel reckons by the moon, the nations of the world by the sun. When the eclipse happens in the east, it is an evil sign to the inhabitants of the east. When it happens in the west, it is an evil sign to the inhabitants of the west," &c., &c. (Succah, fol. 29. col. 1.) The rabbies who have lived since, teach the same doctrine. For instance, Saadiah Gaon, speaking of the manner in which the influence of the stars is modified by the signs of the zodiac, says—
(Hebrew characters)
"Sometimes the course of a star is partly in a good sign and
