Superstition in Judaism refers to the credulous beliefs in the supernatural present inJudaism andJewish culture. Judaism, unlike many of its contemporaries, lacks the framework for superstitious belief[citation needed] and often condemns it. Becauseidolatry was deeply connected toCanaanite andBronze Age superstition, theTorah specifically warns against believing in lucky numbers and superstitious signs, as it can lead people away fromGod.[1] However, following theJewish diaspora, some Jewish communities partially adopted the superstitious customs of their neighbours.[2]
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With the absolute acceptance ofmonotheism in theTalmudic era, superstition lost its idolatrous character and was no longer seen as a large threat, as it was in theBiblical era. That being said, superstition still remained a taboo, especially in communities inBabylon where superstition was pervasive. ManyTannaim and evenGaonim, implemented prohibitory laws against superstition, mostly in regards toshechita andmarriage.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, inPesachim 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 inAvot). In Pesachim 111a it states "It is dangerous to borrow a drink of water, or to step over water poured out", and inHullin 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]
TheEvil 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 ofamulets 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 theMishnah,[7] and in the book,Alpha Beta la-Ben Sira.[8]
In theMiddle Ages, Jewish superstition was greatly strengthened, owing in large measure to Christian surroundings, trials forwitchcraft were carried out on a regular basis and many superstitious beliefs found themselves being canonized into Medieval law. These ideas found their way intoJewish 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]
In modern times, the widespread belief in superstition has drastically gone down following theAge 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]
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This article incorporates text from a publication now in thepublic domain: Singer, Isidore; et al., eds. (1901–1906).The Jewish Encyclopedia. New York: Funk & Wagnalls.{{cite encyclopedia}}:Missing or empty|title= (help)