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1. Is it OK for Jews to engage in meditation?

Surprisingly, meditation is actually a traditional activity in Judaism. One of the first times we read about meditation in the Torah is in the Book of Genesis. In chapter 24 (verse 63), Isaac is said to go out into the field to meditate. The rabbinic commentators understood the word "meditate" to mean "to pray," and on the basis of this verse they attributed the afternoon Mincha worship service to the patriarch Isaac.

Most people are unaware that Judaism produced an important system of meditation. Since Judaism is a religion that migrated to the West, its meditative practices may well be those relevant to Westerners. There is considerable evidence that the Jewish mystical masters dialogued with the Sufi masters and were also aware of the schools of India.

Meditation has been a part of Jewish prayer and life for centuries. In the Talmud, we read that the early Hassidim would spend an hour before prayer in meditation to direct their minds to God. People are often surprised to hear the term "Jewish meditation." They have been taught that Judaism is an "in-the-world" religion rather than one that can lead to spiritual transformation. Thus, from an early age many Jews have been given the impressing that any technique possibly leading to a spiritual experience is not Jewish and therefore ought to be avoided.

Not too long ago, books on meditation paid little attention to Judaism. Most such books emphasized Eastern practices, and in some instances, Christian meditation. Today, there are many books on Jewish meditation to help Jews (and others who choose to read them) learn the art of Jewish meditation. I recommend for those interested the book "Discovering Jewish Mediation" by Nan Fink Gefen (Jewish Lights Publishers).

2. Does Judaism have anything to say about astrology?

There can be no doubt that Jews in bygone years did believe in astrology. Many talmudic scholars are quoted as believing in it, although some of them posited that the stars had no influence over Jews, who were under direct divine influence. In the Babylonian Talmud astrologers are known as kaldiyyim (Pesachim 113b). The Jerusalem Talmud more frequently uses the term astrologia for astrology.

Some rabbis believed that the heavenly bodies played a major role in determining human affairs in the sub-lunar world. In one instance, Abraham and his progeny are spoken of as having been elevated beyond subjection to the stars (Midrash Genesis Rabbah 44:12). In the Talmud (Shabbat 119), a man named Joseph who was always honored for observing the Sabbath was told by an astrologer that he would consume all of the property of a gentile. When the gentile learned of this, he sold all his property and bought a precious jewel with the proceeds, which he placed in his turban for safekeeping. A wind blew the hat into the water, and subsequently Joseph caught a fish and brought it to market on the eve of Shabbat. When the fish was opened, he discovered the jewel, thus authenticating the prediction of the astrologer!

Traces of the ancient Jewish belief in the stars influencing people can be found in some of the words we have in Jewish use. For instance, the phrase mazel tov (good luck) literally means "a good star."

Finally, there are many vestiges of astrology in Jewish folklore. For instance, one should not start a business on the new moon, on Friday (Sifra, Kedoshim 6). Also, it is dangerous to drink water on Wednesday and Friday evenings (Talmud, Pesachim 112a). One should perform marriages only in the first half of the month while the moon is waxing (Nachmanides). And last but not least, an unslept-in bed in a house is considered a good luck charm (Talmud, Moed 27a).

Rabbi Ron Isaacs is the spiritual leader of Temple Sholom, a Conservative congregation in Bridgewater. His forthcoming new book is "Siddur Or Shalom," a Shabbat morning prayerbook. Contact him at www.rabbiron.com or "Ask the Rabbi," c/o Rabbi Ron Isaacs, Temple Sholom, P.O. Box 6007, Bridgewater, N.J. 08807.