Hi
(a) why does it say those born on the hour of Shabbot whatever they try will not really work? that is not a fun thing. was that decreed on them because they are bad?
(b) Also what is the deeper meaning of what is meant by those that are born on Shabot will die on Shabot.? what kind of souls do they have.?
thank you very much
chaim, queens, ny
(a) The Gemara teaches (Nidah 16b) that although Hash-m decrees all of a person's physical qualities at birth, He does not determine at all whether he will be righteous or wicked.
The Maharsha (here) explains that is what the Gemara means by saying "One who is born in Ma'adim will spill blood - either as a robber, as a Shochet, or as a Mohel". If he is righteous, he will use his inclination to practice Milah; if he is evil, he will become an armed robber; if he is nether, he will be a Shochet. His choice will of course be reflected in the way Hash-m repays him - each according to his deeds.
The same applies to the people born in the hour of Shabtai. If they do not merit, they will waste their time in futile thoughts, due to the influence of their Mazal which gives them a propensity towards inaction. However, if they merit, they will use that propensity for controlling and holding back thoughts of sin - as the Maharsha suggests.
(b) The Maharsha explains that we find that a Tzadik dies on the day of the week in which he was born. This is what the Gemara means: he will die on Shabbos if he is a "holy person" (as Rava bar Rav Shila adds).
The logic behind the Gemara's statment that he dies because he caused Chilul Shabbos is that through his death he will cause a Kidush Hash-m by showing that we are not Mechalel Shabbos even to prevent the decomposition of the dead body (as per Shabbos 30a), says the Maharsha.
Best wishes,
Mordecai Kornfeld
(a) hi. thank you, can you explain to me why born on the hour of shabtai?
(b) what does it mean that all their thoughts will be annuled?
(c) what did they do to be born on such an hour? were they very wicked? or something?
thank you very much
(a) The hour of Shabtai is a time that is destined for futility, infertility, and uselessness. Rashi explains that the root of the word "Shabtai" is "Shovet," meaning loitering or inactivity.
(b) As I explained, this Mazal can mean something bad (that the person will not succeed in his plans, that he will be inactive or have futile thoughts), or it can be something good (for example, that he will succeed in conquering the evil inclination to pursue forbidden activities).
As I explained elsewhere, it seems that Moshe Rabeinu was born with the Mazal of Shabtai. The Or ha'Chayim (Devarim 33:1) writes that Moshe had a destructive Mazal. We find that he passed away on Shabbos, and that it was the same day (of the week - according to the Maharsha here) upon which he was born. This might be why the Egyptians were certain that he would wreak destruction upon the Jewish nation, and that they would all die in the desert (see Rashi Shemos 10:10). They thought that Mazal Shabtai would bring Moshe to abandon the Jews in the desert, the place of inactivity and infertility. However, Moshe used his Mazal to free the Jews from bondage (ceasing their forced labor), and to teach to act with humility and inactivity when faced with false charges or embarrassing claims.
(c) Obviously the person who was born in Mazal Shabtai did not do anything to deserve punishment, if he was not yet born. As stated above, there is nothing inherently bad about being born in Mazal Shabtai.
Everyone is born with different traits, and everyone is given the tools to use those traits to serve Hashem - should he so choose. Some people have a stronger desire for money, others for women or food or power or arrogance or mental stimulation etc. Some are strong, some are weak, some are rich and some are poor, some are smarter and some are not. None of these are punishments. Rather, they comprise the particular challenge that Hashem has chosen for the person to meet in this world. If one uses his powers properly, he will succeed and he will merit a special portion in the world to come.
Best wishes,
Mordecai Kornfeld
(a) The Maharsha says it really means holy and great (in a positive sense). It is on condition, he says. That is, if the person uses his "Shabbos" character to become holy, he will be treated like a Tzadik and die on the day of the week on which he was born. This may mean that he had the opportunity to become holier than a person born on say, a Sunday (as I wrote about Moshe Rabeinu). This is what the Gemara is trying to emphasize.
(b) They say that the Vilna Ga'on spent a significant sum to research his geneology. Other than that (and perhaps genetic testing?) I know of no way to determine one's ancestry.
Be aware that there are many Gerim aned children of Gerim who played integral parts in Klal Yisrael - such as Shmaya and Avtalyon, and Rebbi Akiva and Rebbi Meir.
If you are referring to some Kabbalistic "pedigree", not related to blood relations, I have no idea how to determine it. But I can find no sourece to show that a Jew could be inherently evil and "outside" of the rest of Israel.
(c) I have never heard of such a thing. In Chazal we find that the Yetzer ha'Ra sometimes tries to "convince" a person that he has no Tikun. But Chazal repeatedly tell us that it is just a trick of the Evil Inclination to dissuade us from serving Hashem and to trap us in a state of depression. For example, "Acher" was informed that he has no Tikun, but the Rabbis tell us it was not true; it was a trick of the Yezter ha'Ra (Chagigah 15a). In Avodah Zara 17a, we are told of a Jewish evildoer who transgressed the worst sins and was informed that he could not repent. Fortunatetly he did not accept that as his fate and he did repent. Not only was his repentance accepted, he was "ordained" as Rabbi by heavenly decree. Similarly, a Roman executioner who kiled Jews (even Gedolei Torah) merited Olam ha'Ba through a split-second decision (ibid 18a).
In Chasidus, there is no end to the list of such stories of repentance. A person can become holy in an instant if he makes the decision that counts and sticks to it. And if a person suffers for sins, he is that much closer to Kedushah afterwards. We are told in Gitin 36b that if one serves Hashem with love and remains joyful when faced with suffering, he will reach the highest level possible in the World to Come. Undoubtedly, he will receive a protion to envy in this world as well.
May Hashem bring an end to all suffering in Israel.
Best wishes,
Mordecai Kornfeld
hi
(a) so is that what Hashem thinks about those who are born under such a time. sure does not make me feel good at all. is there anything ican do to correct my evil and be born under a better mazal?
(b) why such a harsh fate? and is there any way to change it> what if one gives away lots of money to charity. is there anything that can be done. how can someone live with such a condition? i want to live.
(c) but how can one use the power of inactivity for a useful purpose?
(d) if one is born with that mazal what did he do in his previous life to be born into it this time?
thank you
(a) As we wrote, being born on Shabbos, like every other G-d-given trait, can be a very positive trait if used correctly. Such a person can become much holier than others.
(b) In a list of handicaps, I would put it way above being born with a serious physical defect, in terms of ease of dealing with. And even people with such defects find ways to deal with them. The challenge you have is to recognize that it is the Yetzer ha'Ra that is trying to give you excuses to be depressed. (And I think he picked a rather weak one, in this instance.) You must show him up for what he is, and tell him you will not fall into his trap.
(c) One can use it to overcome impulses to act on the bidding of Ga'avah, Ta'avah, and Kavod, as we wrote.
(d) I have no idea if or how it is connected to a previous life. The life you have to perfect is the one you are living *now*.
I wish you an uplifiting summer and a year of Aliyah and hope and fortitude.
Best wishes,
Mordecai Kornfeld