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What do think of the following? Do you take it seriously? Would Judaism accept it? - page 8 / 10

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Pesikta Rabati, Chanukah, 2:6

Note: Saul’s mazal, on the other hand, imparted within him humility, but he used it wrongly by ignoring G-d’s order and giving in to the people’s compassion for King Agog and desire for the property of Amalek. Therefore the kingship was taken from him (Yoma 22b).

However, from the following it seems that merit doesn’t change mazal:

Ta’anit 25a

לקש םעטמל ידימ היל הוה אלו אתלמ דבע אבוט אתלימ היל אקיחד תדפ ןב רזעלא יבר ךייחו יכב אקד והויזח היב ילוישל ןנבר לוזא םינו היבל שלח הימופב היידשו אמותד ארב ביתי הוהד והל רמא תכייחו תיכבק ט"מ היל ורמא רעתא יכ היתופאמ ארונד אתיצוצ קפנו היכפאד ךל אחינ ינב רזעלא יל רמאו אמלע יאהב רעטצא יתמ דע היל ירמאו ה"בקה ימע אל כ"א...רשפאו יאה ילוכ הימקל ירמא ינוזמד אתעשב תדליתמד רשפא אשירמ אמלעל אתוורהנ ירסילת יתאד אמלעל ךל אנביהי אניעב אל תרמאד ארגא יאהב יל רמא אניעב

.ןומסרפא אחשמד

Resolution: The previous cases which indicate that mazal can be changed or modified are dealing with Mazal Tachton which can be affected by Olam HaMishpat (judgment), or can be improved within its normal boundaries. Here, regarding R’ Elazar b. Padat, the Gemara is dealing with Mazal Elyon that cannot be changed.

Note: Ramchal, Derech Hashem 2:3:1 writes that G-d causes each soul to be born under a very specific mazal in order to determine each person’s highly individual purpose in creation. Each individual fits in the entire scheme of every individual in every generation to bring the world to its ultimate completion and perfection. Changing Mazal Elyon then, would require re-arranging the mazal of each and every soul ever born, which is tantamount to re-creating the world from the beginning.

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