114 CHAPTER FOUR
Master who made us perfect, saying: ‘Surely, this great nation is a wise
and understanding people.’ ”^130
Following the Sages, he also presents the study of astronomy and the
scientifi c calculation of astronomical cycles as the Jewish people’s “wis-
dom and understanding in the sight of the [gentile] people.”^131 Juxta-
posed to this true science is the worthless, unscientifi c preoccupation
with astrology, “the assertions of the stupid astrologers.”^132 Divination,
alchemy, magic, and the so- called sciences of the occult in general em-
body for him stupidity and superstition. On the one hand, he presents
the preoccupation with astrology as the sin that brought exile upon the
Jewish people and for which the prophets “called them ‘fools and dolts’
[Jer. 4:21], and truly fools they were.” On the other hand, he blames the
exile among ignorant nations (al-milal al- jahiliyya) for the loss of sci-
enceamong Jews, “so that, because of our sins, we have become ignorant
(udna jahiliyya), as we have been threatened: ‘And the wisdom of their
wise men shall perish, and understanding of their prudent men shall be
hid.’ ”^133
Astrology in par ticular is, for Maimonides, the root and essence of
idolatry, and his usual reaction to any manifestation of it is immediate
repudiation.^134
It is therefore somewhat surprising to read Maimonides’ response re-
garding the practice of foretelling the future by opening the Torah. He
answers curtly, navigating deftly between all the problems involved:
“He should be warned not to perform this for non- Jews, for it is disre-
spectful [zilzul; that is, toward the Torah]; but he should not be removed
from offi ce, nor should he be punished.”^135
Although Maimonides himself has no use for divinations and does not
believe in them, what ever form they may take, he refrains from pro-
nouncing here a global prohibition of this practice. His reticence is strik-
ing, particularly when compared to his unequivocal proscription of such
practices in the Mishneh Torah.^136 Here, however, he says only that the
person should be warned not to offer this ser vice to non- Jews, and he spe-
cifi cally instructs the petitioners to refrain from taking any sanctions against
him. This tight- lippedresponsum is a clear case of accommodation. It re-
fl ects Maimonides’ awareness that, following the model of divine peda-
(^130) Guide 2.11 (Dalala, 192:19– 20; cf. Pines, 276); see also note 166, below.
(^131) Epistles, 482 (Lerner, “Letter on Astrology,” 230); and see Deut. 4:6; BT, Shabbat, 75a;
and see note 166, below.
(^132) Epistles, 482 (Lerner, “Letter on Astrology,” 230).
(^133) Guide 2.11 (Dalala, 192:22– 23; cf. Pines, 276).
(^134) See, for instance, Epistles, 480 (Lerner, “Letter on Astrology,” 229).
(^135) Epistles, 631.
(^136) Hilkhot Avoda Zara, 11:5; and see Shelat’s note, Epistles, 631.