Superstition in Judaism

Last updated

Superstition in Judaism refers to the credulous beliefs in the supernatural present in Judaism and Jewish culture. Judaism, unlike many of its contemporaries, lacks the framework for superstitious belief and often condemns it. Because idolatry was deeply connected to Canaanite and Bronze Age superstition, the Torah specifically warns against believing in lucky numbers and superstitious signs, as it can lead people away from God. [1] However, following the Jewish diaspora, some Jewish communities partially adopted the superstitious customs of their neighbours. [2]

Contents

Talmudic era

With the absolute acceptance of monotheism in the Talmudic era, superstition lost its idolatrous character and was no longer seen as a large threat, as it was in the Biblical era. That being said, superstition still remained a taboo, especially in communities in Babylon where superstition was pervasive. Many Tannaim and even Gaonim, implemented prohibitory laws against superstition, mostly in regards to shechita and marriage. Rav Ḥanina, for instance, answered a woman who desired to bewitch him stating that "It is written, There is none else beside Him'". In other words, Rav Hanina stated that the women's superstitious beliefs were foolish seeing as God has the final say in all things. The Talmud does however, contain some superstitious beliefs, in Pesachim 111b for example, it states "It is unwise to be between two dogs, two palms, or two women; and it is equally unwise for two men to be separated by one of these" although most Rabbis interpret this not as a superstition but rather to guard against lustful thoughts (see mishnayos in Avot). In Pesachim 111a it states "It is dangerous to borrow a drink of water, or to step over water poured out", and in Hullin 105b it states "Drink not froth, for it gives cold in the head; nor blow it away, for that gives headache; nor get rid of it otherwise, for that brings poverty; but wait until it subsides". [3] [4]

The Evil eye (Hebrew : עין הרע) features prominently in rabbinic writings, one of which teaching saying, "ninety-nine [people] die from the effects of the evil eye (i.e. prematurely), while [only] one dies by the hand of heaven." [5] The wearing of amulets containing the names of angels charged with healing and invocations of various sorts was often thought to be a prophylactic against certain illnesses and the Evil eye. [6] The practice is mentioned in the Mishnah, [7] and in the book, Alpha Beta la-Ben Sira . [8]

Medieval era

In the Middle Ages, Jewish superstition was greatly strengthened, owing in large measure to Christian surroundings, trials for witchcraft were carried out on a regular basis and many superstitious beliefs found themselves being canonized into Medieval law. These ideas found their way into Jewish literature and even in a high degree influenced religious ceremonies. However many Medieval rabbis were fervently against superstition, as they saw it as a form of assimilation and idol worship. [3] [9]

Modern era

In modern times, the widespread belief in superstition has drastically gone down following the Age of Enlightenment. Among some Jewish communities, especially those in Eastern Europe, a plethora of superstitions were common. How far these customs and ideas can be classified as specifically "Jewish" is another and more difficult question. In many cases they can be traced to the habits of their neighbors; in others, while they are common to most other gentile sections of the country. [3] [10]

See also

Related Research Articles

Rav Abba bar Aybo, commonly known as Abba Arikha or simply as Rav (רַב), was a Jewish amora of the 3rd century. He was born and lived in Kafri, Asoristan, in the Sasanian Empire.

<span class="mw-page-title-main">Judah ha-Nasi</span> 2nd-century rabbi and editor of the Mishnah

Judah ha-Nasi or Judah I, known simply as Rebbi or Rabbi, was a second-century rabbi and chief redactor and editor of the Mishnah. He lived from approximately 135 to 217 CE. He was a key leader of the Jewish community in Roman-occupied Judea after the Bar Kokhba revolt.

<span class="mw-page-title-main">Talmud</span> Central text of Rabbinic Judaism

The Talmud is, after the Hebrew Bible, the central text of Rabbinic Judaism and the primary source of Jewish religious law (halakha) and Jewish theology. Until the advent of modernity, in nearly all Jewish communities, the Talmud was the centerpiece of Jewish cultural life and was foundational to "all Jewish thought and aspirations", serving also as "the guide for the daily life" of Jews.

<span class="mw-page-title-main">Yeshiva</span> Jewish educational institution for Torah study

A yeshiva is a traditional Jewish educational institution focused on the study of Rabbinic literature, primarily the Talmud and halacha, while Torah and Jewish philosophy are studied in parallel. The studying is usually done through daily shiurim as well as in study pairs called chavrusas. Chavrusa-style learning is one of the unique features of the yeshiva.

<span class="mw-page-title-main">Tefillin</span> Leather boxes containing parchment with Torah verses

Tefillin, or phylacteries, are a set of small black leather boxes with leather straps containing scrolls of parchment inscribed with verses from the Torah. Tefillin are worn by adult Jews during weekday and Sunday morning prayers. In Orthodox and traditional communities, they are worn solely by men, while some Reform and Conservative (Masorti) communities allow them to be worn by any gender. In Jewish law (halacha), women are exempt from most time-dependent positive commandments, which include tefillin, and unlike other time-dependent positive commandments, most halachic authorities prohibit from fulfilling this commandment.

<span class="mw-page-title-main">Minyan</span> Quorum of ten Jewish adults for certain religious obligations

In Judaism, a minyan is the quorum of ten Jewish adults required for certain religious obligations. In more traditional streams of Judaism, only men 13 and older may constitute a minyan; the minimum of 10 Jews needed for a meeting has its origin in Abraham's prayer to God in Genesis 18:23.

In Jewish mythology, mazzikin are invisible demons that can create minor annoyances or greater dangers. This Aramaic term, which is found in the Talmud, means "damagers" or "those who harm". It is generally understood to mean harmful invisible demons that a person could encounter in daily life. While Judaism today does not often directly discuss evil spirits, as late as the Geonic period, incantation bowls made by Aramaic-speaking inhabitants of Mesopotamia and the Levant were a method of protecting individuals from a large array of demons and similar spirits, such as disease spirits, mazzikin, lilin, and shedim.

Samuel of Nehardea or Samuel bar Abba, often simply called Samuel and occasionally Mar Samuel, was a Jewish Amora of the first generation; son of Abba bar Abba and head of the Yeshiva at Nehardea, Babylonia. He was a teacher of halakha, judge, physician, and astronomer. He was born about 165 CE at Nehardea, and died there in 254 CE. In the Talmud, Samuel is frequently associated with Abba Arikha ("Rav"), with whom he debated on many issues.

Rabbah bar Naḥmani was a Jewish Talmudist known throughout the Talmud simply as Rabbah. He was a third-generation amora who lived in Sassanian Babylonia.

Rav Pappa was a Babylonian rabbi, of the fifth generation of amoraim.

Nehardea or Nehardeah was a city from the area called by ancient Jewish sources Babylonia, situated at or near the junction of the Euphrates with the Nahr Malka, one of the earliest and most prominent centers of Babylonian Judaism. It hosted the Nehardea Academy, one of the most prominent Talmudic academies in Babylonia, and was home to great scholars such as Samuel of Nehardea, Rav Nachman, and Amemar.

<span class="mw-page-title-main">Tazria</span> 27th weekly Torah portion

Tazria, Thazria, Thazri'a, Sazria, or Ki Tazria' is the 27th weekly Torah portion in the annual Jewish cycle of Torah reading and the fourth in the Book of Leviticus. The parashah deals with ritual impurity. It constitutes Leviticus 12:1–13:59. The parashah is made up of 3,667 Hebrew letters, 1,010 Hebrew words, 67 verses, and 128 lines in a Torah Scroll.

<span class="mw-page-title-main">Acharei Mot</span> Portion in the annual Jewish cycle of Torah reading

Acharei Mot is the 29th weekly Torah portion in the annual cycle of Torah reading in Judaism. It is the sixth parashah or weekly portion (פָּרָשָׁה) in the Book of Leviticus, containing Leviticus 16:1–18:30. It is named after the fifth and sixth Hebrew words of the parashah, its first distinctive words.

<span class="mw-page-title-main">Emor</span> 31st weekly Torah portion in the annual Jewish cycle of Torah reading

Emor is the 31st weekly Torah portion in the annual Jewish cycle of Torah reading and the eighth in the Book of Leviticus. The parashah describes purity rules for priests, recounts the holy days, describes the preparations for the lights and bread in the sanctuary, and tells the story of a blasphemer and his punishment. The parashah constitutes Leviticus 21:1–24:23. It has the most verses of any of the weekly Torah portions in the Book of Leviticus, and is made up of 6,106 Hebrew letters, 1,614 Hebrew words, 124 verses and 215 lines in a Torah Scroll.

<span class="mw-page-title-main">Levi ben Sisi</span> Late 2nd/early 3rd century Jewish scholar

Levi ben Sisi or Levi bar Sisi was a Jewish scholar, one of the semi-tannaim of the late 2nd century and early 3rd century.

Rav Sheshet was a amora of the third generation of the Talmudic academies in Babylonia. His name is sometimes read Shishat or Bar Shishat.

<span class="mw-page-title-main">Shabbat (Talmud)</span> Talmudic tractate about the Jewish Sabbath

Shabbat is the first tractate of Seder Moed of the Mishnah and of the Talmud. The tractate deals with the laws and practices regarding observing the Jewish Sabbath. The tractate focuses primarily on the categories and types of activities prohibited on the Sabbath according to interpretations of many verses in the Torah, notably Exodus 20:9–10 and Deut. 5:13–14.

Rabbi Yannai was an amora who lived in the 3rd century, and of the first generation of the Amoraim of the Land of Israel.

Hiyya, or Hiyya the Great, was a Jewish sage in the Land of Israel during the transitional generation between the Tannaic and Amoraic eras. Active in Tiberias, Hiyya was the primary compiler of the Tosefta. His full name is Hiyya bar Abba, also the name of the 3rd generation Amora of the Land of Israel, Hiyya bar Abba. He was a student of Judah haNasi, and uncle and teacher of Rav.

Hananiah ben Akavia was a rabbi of the second century.

References

  1. ↑ "Deuteronomy 18:9-13". Archived from the original on 2020-08-01. Retrieved 2020-06-09.
  2. ↑ Miller, Dr Yvette Alt (2018-10-28). "Judaism and Common Superstitions". aishcom. Archived from the original on 2020-06-09. Retrieved 2020-06-09.
  3. 1 2 3 "SUPERSTITION - JewishEncyclopedia.com". www.jewishencyclopedia.com. Archived from the original on 2020-08-01. Retrieved 2020-06-09.
  4. ↑ Musleah, Rahel. "Superstition, tradition, and change". jewishstandard.timesofisrael.com. Archived from the original on 2020-08-01. Retrieved 2020-06-09.
  5. ↑ Jerusalem Talmud ( Shabbat 14:4 [75b]); Babylonian Talmud ( Baba Metzia 107b, with slight variant: "Ninety-nine [people] die from the effects of the evil eye (i.e. prematurely), while [only] one dies the way of the world."
  6. ↑ Qafiḥ, Yosef (1982). Halikhot Teiman (Jewish Life in Sana) (in Hebrew). Jerusalem: Ben-Zvi Institute. pp. 271–274. ISBN   965-17-0137-4. OCLC   79469100.
  7. ↑ Danby, H., ed. (1933), The Mishnah, Oxford: Oxford University Press, ISBN   0-19-815402-X , s.v. Mishnah (Shabbat 6:2; ibid 8:3; Shekalim 3:2, et al.)
  8. ↑ Quod vide Alpha Beta la-Ben Sira
  9. ↑ "Jews and superstition". Jewish Journal. 2019-11-07. Archived from the original on 2020-08-01. Retrieved 2020-06-09.
  10. ↑ Light, Bill Motchan, Special to the Jewish. "Bring on the 'bubbe meises': A look at Jewish superstitions". St. Louis Jewish Light. Archived from the original on 2020-06-09. Retrieved 2020-06-09.{{cite web}}: CS1 maint: multiple names: authors list (link)

PD-icon.svg This article incorporates text from a publication now in the public domain :  Singer, Isidore; et al., eds. (1901–1906). The Jewish Encyclopedia . New York: Funk & Wagnalls.{{cite encyclopedia}}: Missing or empty |title= (help)

This page is based on this Wikipedia article
Text is available under the CC BY-SA 4.0 license; additional terms may apply.
Images, videos and audio are available under their respective licenses.