Shining Light on a Talmudic Superstition
Monday, April 8, 2024 was a superstitious day, according to rabbinic literature. Not because a black cat was spotted on AJA’s campus, but because a solar eclipse crossed North America.
The illusory nature of a solar eclipse goes back as far as Bereshit 1:14: “Let there be lights in the expanse of the sky to separate day from night; they shall serve as signs for the set times—the days and the years.”
Commenting on this passuk, Rashi warns, “When the heavenly luminaries are eclipsed it is an ill sign for the world,” and more specifically an indication that humanity has sinned.
Rashi’s commentary cites a broader Talmudic discussion about Divine rebuke through nature in Sukkah 29a.
The Sages taught: When the sun is eclipsed it is a bad omen for the entire world. To what is this matter comparable? It is comparable to a king who prepared a feast for his servants and placed a lantern before them to illuminate the hall. He became angry at them and said to his servant: Take the lantern from before them and seat them in darkness.
Interestingly, a solar eclipse is a natural event, one that is both predictable and inevitable. How, then, could it be considered an ill sign or the result of sin? For this reason, the Gemara’s statement has been used to criticize the Sages and question their factuality. How could they call a regular occurrence a bad omen?
The Maharal, a 16th century commentator, said that the Sages were well aware of the rules of nature. Hashem created this phenomenon intentionally, knowing that people with free will will inevitably sin. The eclipse is a method of sending humankind occasional reminders of the impact of their choices between good and evil and the symbolic darkness caused by sin, even when they are not sinning in the moment.
Another explanation of the Talmud’s statement is that an eclipse marks a time of evil energy prone to mishaps. Around an eclipse, sin may be more strictly punished, which warrants the Sages’ warning. Alternatively, human behavior may be more susceptible to mistakes during an eclipse, so the Sages encourage us to remain extra vigilant. This is why Rashi says that “when you carry out the will of Hashem, you need to apprehend no calamity.” If you do not sin, there is no need to worry about an ominous eclipse.
Some moments can carry a particular spiritual essence capable of influencing our actions.
The idea of Divine energy, or mazal, means that some moments can carry a particular spiritual essence capable of influencing our actions. Beyond an eclipse, Jewish literature suggests that evenings are more productive than mornings for Torah study, that those born on certain days of the week have different personalities, and that Mondays and Wednesdays are less conducive to starting new projects. Seasons, too, carry Divine energy. During the month of Ellul we believe that Hashem is “in the field” and is further open to repentance, and it is customary to refrain from activities like swimming in the three weeks prior to Tisha B’Av.
Nevertheless, Judaism discourages extreme reliance on or adherence to superstitions. Yirmiyahu 10:2 echoes this sentiment: “Thus said God: Do not learn to go the way of the nations, and do not be dismayed by omens in the sky for other nations will be dismayed by them.”
While Jewish tradition assigns a solar eclipse an ominous description, it warns against the weight that we give to it. The challenge is to balance our tendencies and the predestined energy of an instant with the freedom to overcome and change. Humankind is not on a forecasted trajectory because one has the ability to eclipse their limitations.
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