In our Gemara on Amud Aleph, Rav Kahana is mentioned and regarded as a "great man," emphasizing his practice of wearing a head covering. This practice reflects a broader discussion about the significance of head covering in Jewish tradition. A well-known Gemara in Shabbos (156b) touches on this topic:

"From Rav Naḥman bar Yitzḥak it can also be derived that there is no Mazal (astrological influence) for the Jewish people. Chaldean astrologers told Rav Naḥman bar Yitzḥak’s mother: Your son will be a thief. She did not allow him to uncover his head. She said to her son: Cover your head so that the fear of Heaven will be upon you, and pray for Divine mercy. He did not know why she said this to him. One day he was sitting and studying beneath a palm tree that did not belong to him, and the cloak fell off of his head. He lifted his eyes and saw the palm tree. He was overcome by impulse and he climbed up and detached a bunch of dates with his teeth. Apparently, he had an inborn inclination to steal, but was able to overcome that inclination with proper education and prayer."

This discussion holds meaning in both psychological and deterministic contexts, just as it did for the sages exploring questions of astrology and determinism. During the time of the Gemara and through the Middle Ages, many scholars and scientists believed in the influence of celestial bodies on an individual's fate, personality, and disposition. Although there were exceptions like the Rambam, who rejected this belief (see Pirush Mishnayos 4:7 & Iggeres Lechochmei Marseille), even rationalist rishonim such as the Ralbag believed in such influences (Ralbag Milchemes Hashem 2:2). The lesson from the Gemara in Shabbos is that while there might be some degree of predetermined fate for a person, as seen in the case of the young Rav Naḥman, prayer, proper guidance and mindful behaviors can overcome this natural fate.

In a modern context, some may confidently assert, "We in the modern age are not so naïve as to believe in astrology." While it's true that many contemporary individuals do not believe in astrology, it's important to recognize that the human instinct to create mythologies persists, albeit often in different forms. The term "mythologies," when viewed psychologically, refers to culturally constructed ways of passing down values through stories that influence how people think and feel. In this sense, even modern scientific assumptions can serve as mythologies, shaping our understanding of human behavior and experiences.

For instance, phrases like "born that way" or "chemical imbalance" are often invoked in modern discussions about human nature. However, these assumptions are not fully proven, and much remains unknown about the complexities of the human personality. The comparison to phrenology, a debunked pseudoscience, highlights the potential for oversimplification and arrogance in making sweeping claims about intricate matters that science has not yet fully unraveled. A person's personality, sexual orientation, moods, and emotions may be influenced by various factors, but attributing them solely to a predetermined chemical imbalance oversimplifies the intricate interplay between genetics, environment, and conscious effort.

This brings us back to the age-old debate: Are our lives determined by the constitution we were born with, or by the "constellation of genes"? The reasonable and rational perspective suggests that while we may have certain inclinations, mindfulness, focus, and even prayer can play a pivotal role in impacting and potentially altering those tendencies. Just as tradition dictates head coverings to invoke a connection with the divine and foster reverence, individuals have the capacity to shape their lives through conscious choices and efforts thereby challenging the notion of predetermined destinies.