Friday, 21 September 2018

Superstition and the Supernatural


The Torah contains many commandments against various forms of witchcraft and superstition. Nevertheless, there seem to be several examples of superstition approved of by Chazal. In order to attempt to resolve the apparent contradictions, we need to try to clarify how we are supposed to relate to witchcraft, and what exactly the Torah is forbidding.

Necromancy

The first description that we have of use of a forbidden means of divining is when Shaul HaMelech asks the ov-woman to wake Shmuel HaNavi from the dead. We are told that Shaul knew that it was Shmuel, and that Shmuel admonished Shaul for awakening him. He then repeated a previous message that the kingdom has been taken from him, and added that tomorrow he (Shaul) would be with him (Shmuel, i.e. dead[1]).[2]

The language that Shaul knew that it was Shmuel seems to imply that it really was. The apparent corollary is that the prohibition of consulting an ov was made despite the fact that it really works. However, the Radak quotes a dispute between the Geonim about how to understand what happened, and all are in agreement that the actions of the ov are 'nonsense, empty, false and futility.' Some say that it was all a trick performed by the woman (and the word 'knew' is not meant literally). Others explain that in this case Hashem decided to resurrect Shmuel, shocking the ov-woman.

This position is corroborated by the Rambam, who writes: "All of these things (forms of divining) are false and dishonest, and they are the means that the early idolaters used to mislead the nations into following them. It is not fitting for Yisrael, who are the most wise, to be drawn after these nonsenses or to consider that they have any purpose. … Anyone who believes in these things or similar, and thinks that they are truth and a matter of wisdom, just that the Torah forbids them, is nothing but one of the fools and those lacking in understanding …"[3]

The Ramban disagrees, claiming that the results of divining have 'already been publicised in front of viewers.' He explains that when Hashem made the world He implanted in it a nature which would lead to various events, but He also gave the stars and other forces the power to change it. The Torah forbids Jews from using these forces to change the natural order, put in place by Hashem.[4]

The Vilna Gaon goes further, criticising the Rambam sharply. He writes: "Philosophy lead him (the Rambam) astray with most of its teachings, to explain the gemara all metaphorically and to detach it from its simple meaning. I do not, chas v'shalom, believe them, not part of them nor their multitudes. Rather, all the words (of Chazal) are according to their simple meaning, although they have depth. Not the depth of the philosophers, which must be thrown into the waste as it is really superficial. Rather, (the depth) of the possessors of truth."[5]

The Gaon is referring here to many cases where Chazal do seem to describe real powers of witchcraft. His strong belief in literal interpretations of Agada is extreme (see Drush and Divrei Agada), but in this case I am inclined to agree with his understanding of Chazal in the places that he quotes. However, this does not necessarily mean that this is the only view in Chazal.[6] And even if it was, this does not forbid us from thinking differently (see Divine Providence, Free Will and Coincidence).

Halachic Implications

The issue that is perhaps more bothersome for rationalists like myself is the seeming occurrence of halachos based on a real understanding of witchcraft. The clearest example of this is the distinction made between a 'magician' who 'does an action' and one who merely creates an illusion. One who does an action is punishable by death, whereas one who creates an illusion is exempt from (human) punishment.[7] If 'magic' has no real power, what is 'doing an action'?

In reality, this should not trouble us any more than the agaddic sources in Chazal that mention the power of witchcraft. Although the words of Chazal are absolutely binding for halachic purposes, this has very little relevance here. If someone 'did an action' of sorcery he would be liable to the death penalty, but any beis din has the right to decide that no action was done.[8]

Demons

We also find halachic sections of gemara that relate to the occurrence of demons. A mishna tells us that one who hears a voice coming from a pit giving instructions to write a get for his wife, may act upon these instructions as the agent of the one trapped in the pit.

The gemara questions why we are not concerned about the possibility that the voice might be that of a demon, deliberately misleading us. The gemara concludes that the rule of the mishna only applies if the one hearing the voice can also see a 'reflection of a reflection' of the person in the pit. Demons do not have a 'reflection of a reflection,' thus we can be sure that the one giving the instructions is a human being.[9]

The Rambam seems to ignore this explanation of the gemara. He states that one who hears a voice coming from a pit may carry out the instructions to write the get, without stipulating the need to see a 'reflection of a reflection.'[10] Various suggestions have been made as to how this fits into the gemara,[11] but to anyone familiar with the writings of the Rambam it is clear that a concern for demons was not something that he would be willing to consider as legitimate. There simply are too many laws related to mysticism that he omits from Yad HaChazaka.

What right did the Rambam have to do this? No-one can argue with halachic rulings of the gemara! Presumably, the answer is that when a halachic ruling is based on a certain perception of physical reality, we do have the right to reject this perception based on improved scientific knowledge (based on an assumption that Chazal would also have ruled differently with the benefit of the same knowledge). Only when it comes to understanding of the Torah, the authority of Chazal is absolute.[12]

Simanim

When it comes to defining what is forbidden as witchcraft, the rulings of the gemara are definitely binding. The gemara tells us that "regarding a house, a child and a woman, although there is no sorcery, there is a siman."[13] Rashi explains that the case is a person who built a house, had a baby or got married and subsequently succeeded or failed in a business venture (three times according to the conclusion of the gemara). It is forbidden to rely on this as a guarantee that this trend will continue, but there is a good chance that it will.

The Rambam explains differently. In all of these cases it is still forbidden to act differently based on the siman (even without relying on it a hundred percent). The only thing that is permitted is to comment after the fact that building a house, getting married etc. was a good siman.[14]

With this in mind, we can try to understand the idea behind simanim practice more widely. Elsewhere, the gemara says that since simanim are a genuine concept, a person should be used to seeing (some texts read: eating) a gourd, fenugreek, leek, beet and a date on Rosh Hashana.[15] The various commentaries explain that these things symbolise the things we want for the year ahead.

What exactly is the gemara saying we can achieve by seeing (or eating) these fruits? According to Rashi, perhaps these simanim may have some effect on the year ahead (although one mustn't rely on this). However, these simanim seem much more far-fetched than building a house, getting married or having a baby.

According to the Rambam, the only way I can see to resolve this gemara halachically is by explaining that the purpose of the simanim is not to directly affect the year ahead. They are to remind us that all the things we want in the year ahead are being decided on Rosh Hashana, and to act accordingly.

In reality, the Rambam does not mention these simanim at all in Yad HaChazaka (or anywhere else). It could well be that he felt that it contradicts the gemara about the house, the child and the woman. If it is forbidden to act differently based on simanim, it certainly is forbidden to orchestrate simanim in order to attempt to influence the future.

Miracles

Our distance from superstition is not because we are afraid of believing in anything supernatural. At least in my view, the various miracles performed by Hashem described by the Torah are to be taken reasonably literally, and not explained as naturally occurring phenomena.[16] I am aware that different opinions exist,[17] but I believe that there is not sufficient justification to stray from the simple meaning of the pesukim.

The severity that the Torah attaches to witchcraft and superstition is because we are supposed to direct our service to Hashem, and not to other imaginary forces (or even to real forces according to those who believe in them). The Rema quotes a dispute about making a siman for something in the future, and concludes (based on Tehilim 32:10): "The one who acts wholesomely and trusts in Hashem will be surrounded by kindness."[18]


[1] See also Brachos 12b, where Chazal explain that this is an allusion that his death would atone for his sins and bring him to Olam Haba.
[2] Shmuel 1, 28:7-19.
[3] Hilchos Avoda Zara 11:16
[4] Commentary on the Torah, Devarim 18:9-12. There seems to be an explanation there as to why Hashem gave such power to 'change His plans,' but at least for the moment I do not understand it.
[5] Bi'ur HaGra, Yoreh Deah 179:13
[6] See for example Avoda Zara 55a.
[7] Sanhedrin 67a
[8] Practically, this question would only come up after the Sanhedrin is restored, as until then beis din does not have the power to judge capital cases. And the Sanhedrin will have the right to reject even halachic rulings of Chazal, making the whole problem redundant.
[9] Gitin 66a
[10] Geirushin 2:13
[11] See for example Kesef Mishne ibid.
[12] In other words, Chazal's understanding of a Torah law is binding, but their understanding of science is not. For example, Chazal define for us what is considered melacha and thus forbidden on Shabbos. They decided that killing any creature that reproduces sexually is considered melacha, and we cannot argue with this definition. They also decided that lice do not reproduce sexually and thus may be killed on Shabbos (Shabbos 107b), but as this has been proved inaccurate by science this leniency should not be relied on (this topic is more complicated, see for example this article at length).
[13] Chulin 95b
[14] Avoda Zara 11:5. He also explains the case of the child differently, asking a child which passuk he is learning and inferring a good omen from it.
[15] Horayos 12a
[16] See Moreh Nevuchim 2:25, where the Rambam explains that the main proof that the world was created (and is not eternal) is from the supernatural wonders in the Torah.
[17] See for example Bechor Shor, Shemos 9:8
[18] Yoreh Deah 179:4

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