Mazal versus Merit?

[edu]

Rava states in the Talmud tractate Moed Katan 28a:

"[Length of] life, children and sustenance depend not on merit but [rather on] mazal."
    Mazal sometimes has the connotation of fortune (see Rashi, Breishit 30:11, Radak Yishayahu 65:11) and sometimes has the connotation of destiny (Torah Temima, Breishit 15:5 and Shabbat 156a).

How should we understand Rava's statement, especially since the Torah seems to promise blessings such as life children and sustenance when we obey the commandments?

Is it possible to break Mazal and if so, by what methods?

[muman613]

Of course the Talmud provides us with an insight into the answer.

In a thread I wrote some years ago I discussed the Jewish concept of Mazel. Mazel is basically an idea that there is a natural 'flow' to the world. That planetary bodies have gravity, moons rotate around planets, planets around suns, etc. Each one has in influence on the world and thus the natural flow of things is referred to as 'Mazel'.

Chabads definition of Mazel:

Mazal: a) A medium that conveys spiritual influence to worldly beings; in its Talmudic usage, the celestial constellations that serve this purpose. b) The root or main part of the soul, which is not experienced consciously.

But the Talmud says to us that 'Jews have no Mazel'. We are 'above' Mazel in that we are capable of beseeching Hashem to alter any 'natural' decree against us.

Here is this concept discussed at Torah.org:

http://www.torah.org/learning/perceptions/5767/lechlecha.html

SHABBAT DAY:

He brought him outside and said, "Look toward heaven and count the stars, if you are able to count them!" He said to him, "So will be your descendants." (Bereishit 15:5)

The words "Mazel Tov" are meaningless. Either you have one or you don't, because mazel is the destiny with which a person is born. One's lifespan is also decided in advance, based upon the type of soul a person has (Sha'ar HaGilgulim, Ch. 35). That was the way it was for everyone, until Avraham Avinu came along, as the Talmud explains:

Rav Yehudah said in the name of Rav: From where do we learn that the Jewish People are not subject to mazel? It says, "He [G-d] brought him [Avraham] outside..." (Bereishit 15:5). Avraham said to The Holy One, Blessed is He, "Master of the World! 'The overseer of my house will inherit me!' (Ibid. 3)." He answered him, "Only that which comes out from your belly..." (Ibid. 4). Avraham said to Him, "But Master of the World! I saw through my astrology that I am not fitting to father a son."

He answered him, "Leave your astrology, for there is no mazel for a Jew!" (Shabbat 156a)

And, more accurately, there was no mazel for Avraham. There was for Avram as Avraham had clearly known, but the addition of the letter Heh represented more than just a name change; it was the opening of a spiritual door through which Avraham was allowed to "crawl" through to another plane of Hashgochah Pratit. As a result, "Mazel Tov!" gained new meaning, but only as a result of getting our own mazel as a result of our mesirat Nefesh (self-sacrifice) in the line of duty for G-d.

Thus, Pinchas, as a result of his deed of self-sacrifice, completely changed his mazel, from that of Pinchas ben Elazar HaKohen to that of Eliyahu HaNavi. At first he was a virtual nobody, and then he did act of zealousness and became a somebody. And not only did he become somebody, but he specifically became the prophet turned into an angel whose job it is to herald in the coming of Moshiach, may it be in our time, and all because he took "248" in hand.

This is why the word for "womb" is "rechem", the same letters again as the word "ramach" (248) and "romach" (spear), because birth is the first stage of transformation of mazel. This is because inside the womb the fetus is very much a part of the mother, and its mazel is bound up with hers. However, once the child is born it is subject to its own mazel and grows into a position whereby his or her own actions have the power to change it.

Kabbalistically, this transformation is seen as the change from "chometz" to "matzah", each of which is three letters long and each of which contain a "Mem" and a "Tzaddi". However, "chometz" has the letter "Chet" in it also, whereas "matzah" contains the letter Heh, which is like a Chet except that the left leg of the letter is broken. It is this break in the left leg of the Chet that transforms it into a Heh and which created the little "window" in the upper left-hand corner through which, the Talmud says, the person who has done teshuvah is able to crawl back "in".

Hence, Avraham Avinu is identified with the holiday of Pesach because it is the holiday during which, the Leshem explains, the world is created anew. And, as we rid ourselves of chometz and replace it with matzah, we in fact transform the Chet into a Heh all over again, and create a spiritual portal through which have the potential to ascend to a higher dimension of Hashgochah Pratit, and ascend above the mazel with which we were born.

WebShas provides a reference to the Talmud. Here is a list of all the tractates which contain concepts related to Mazel.

http://www.webshas.org/science/misc/super/mazalos.htm

Mazal as a general influence, which a person may use positively or negatively: Shabbat 156a
Astrologers and sorcerers prophesy without understanding what they are seeing: Sotah 12b
Having Children, life-span, and financial success depend upon Mazal: Moed Katan 28a
People have Mazal, protecting them from harm: Bava Kama 2b [See Rashi]
Whether Mazal affects wisdom and wealth: Shabbat 156a
Whether Jews have Mazal or not: Shabbat 156a-b; Succah 29a; Nedarim 32a
Whether Mazal affects those who do Mitzvos: Shabbat 156b
The Mazal of Converts was at the Giving of the Torah: Shabbat 146a
Rich People are at less risk from Ketev-Spirits, because their Mazal is good: Rashbam Pesachim 111b "Shaata"
Angel of Livelihood appreciates neatness, Angel of Poverty enjoys sloppiness: Pesachim 111b
Combing a dry scalp, drinking drips from a wine barrel, and placing shoes on wet feet, are causes of Blindness: Pesachim 111b
Publicizing word of one's illness: Nedarim 40a
Placing bread, as opposed to fish or meat, in a hanging basket, can lead to poverty: Pesachim 111b
Having bran or the remains of bread around can lead to poverty: Pesachim 111b
Having a dish atop a barrel can lead to poverty: Pesachim 111b
Beruksi comes from drinking water from a dish: Pesachim 111b
Saying a form of "LeChayyim" ["To Life"] before drinking wine: Shabbat 67b
Mazal of the months of Av and Adar: Taanit 29a-b
Pharaoh had the boys thrown in the river because his astrologers informed him that the Jews' redeemer would die by water. In fact, this prophecy referred to Moses's problem with the Waters of Merivah, when he hit the rock: Sotah 12b
Ex-communication of Barak on "Mayroz" who was either one of Sisra's leaders or Sisra's Mazal: Moed Katan 16a
Daniel perceived a group of Angels, although Chananiah, Misha'el and Azariah did not; their Mazal did, though: Megillah 3a

[muman613]

The following discussion in Shabbat 156a-b addresses this exact issue:

156a
It was stated. R. Hanina said: The planetary influence gives wisdom, the planetary influence gives wealth, and Israel stands under planetary influence. R. Johanan maintained: Israel is immune from planetary influence.35  Now, R. Johanan is consistent with his view, for R. Johanan said: How do we know that Israel is immune from planetary influence? Because it is said, Thus saith the Lord, Learn not the way of the nations, and be not dismayed at the signs of heaven, for the nations are dismayed at them:36  they are dismayed but not Israel.37  Rab too holds that Israel is immune from planetary influence. For Rab Judah said in Rab's name: How do we know that Israel is immune from planetary influence? Because it is said, and he brought him forth from abroad.38  Abraham pleaded before the Holy One, blessed be He, 'Sovereign of the Universe! one born in mine house is mine heir.'39  'Not so,' He replied, 'but he that shall come forth out of thine own bowels.'40  'Sovereign of the Universe!' cried he, 'I have looked at my constellation and find that I am not fated to beget child.' 'Go forth from [i.e., cease] thy planet [gazing], for Israel is free from planetary influence. What is thy calculation?

156b
Because Zedek [Jupiter]1  stands in the West?2  I will turn it back and place it in the East.' And thus it is written, Who hath raised up Zedek from the east?3  He hath summoned it for his sake.4

From Samuel too [we learn that] Israel is immune from planetary influence. For Samuel and Ablat were sitting, while certain people were going to a lake.5  Said Ablat6  to Samuel: 'That man is going but will not return, [for] a snake will bite him and he will die.' 'If he is an Israelite,' replied Samuel. 'he will go and return.'7  While they were sitting he went and returned. [Thereupon] Ablat arose and threw off his [the man's] knapsack, [and] found a snake therein cut up and lying in two pieces — Said Samuel to him, 'What did you do?'8  'Every day we pooled our bread and ate it; but to-day one of us had no bread, and he was ashamed. Said I to them, "I will go and collect [the bread]".9  When I came to him, I pretended to take [bread] from him, so that he should not be ashamed.' 'You have done a good deed,' said he to him. Then Samuel went out and lectured: But charity10  delivereth from death;11  and [this does not mean] from an unnatural death, but from death itself.

From R. Akiba too [we learn that] Israel is free from planetary influence. For R. Akiba had a daughter. Now, astrologers12  told him, On the day she enters the bridal chamber a snake will bite her and she will die. He was very worried about this. On that day [of her marriage] she took a brooch [and] stuck it into the wall and by chance it penetrated [sank] into the eye of a serpent. The following morning, when she took it out, the snake came trailing after it. 'What did you do?' her father asked her. 'A poor man came to our door in the evening.' she replied, 'and everybody was busy at the banquet, and there was none to attend to him. So I took the portion which was given to me and gave it to him. 'You have done a good deed,' said he to her. Thereupon R. Akiba went out and lectured: 'But charity delivereth from death': and not [merely] from an unnatural death, but from death itself.

From R. Nahman b. Isaac too [we learn that] Israel is free from planetary influence. For R. Nahman b. Isaac's mother was told by astrologers, Your son will be a thief. [So] she did not let him [be] bareheaded, saying to him, 'Cover your head so that the fear of heaven may be upon you, and pray [for mercy]'. Now, he did not know why she spoke that to him. One day he was sitting and studying under a palm tree; temptation13  overcame him, he climbed up and bit off a cluster [of dates] with his teeth.14


http://halakhah.com/shabbath/shabbath_156.html

[muman613]

So too in Tractate Succot 29a we find:
http://halakhah.com/pdf/moed/Sukkah.pdf

Our Rabbis taught, When the sun is in eclipse it is a bad omen for idolaters; when the moon is in eclipse, it is a bad omen for Israel,23 since Israel reckons by the moon25 and idolaters by the sun.26 If it27 is in eclipse in the east, it is a bad omen for those who dwell in the east; if in the west, it is a bad omen for those who dwell in the west; if in the midst of heaven it is bad omen for the whole world. If its face is red as blood, [it is a sign that] the sword is coming to the world; if it is like sack-cloth,28 the arrows of famine are coming to the world; if it resembles both, the sword and the arrows of famine are coming to the world. If the eclipse is at sunset29 calamity will tarry in its coming; if at dawn, it hastens on its way: but some say the order is to be reversed. And there is no nation which is smitten that its gods are not smitten together with it, as it is said, And against all the gods of Egypt I will execute judgments.30 But when Israel fulfil the will of the Omnipresent, they need have no fear of all these [omens] as it is said, Thus saith the Lord,’ Learn not the way of the nations, and be not dismayed at the signs of heaven, for the nations are dismayed at them,31 the idolaters will be dismayed, but Israel will not be dismayed.