Jewish magic and superstition have a long and complex history dating back thousands of years. Throughout the centuries, Jewish people have held diverse beliefs and practices related to magic and superstition, influenced by both their own religious texts and the environments in which they lived. One important aspect of Jewish magic is the Kabbalah, a mystical form of Jewish thought and practice. Kabbalistic texts contain numerous references to magical practices and rituals, such as the use of amulets and incantations for protection and healing. The Kabbalistic tradition also emphasizes the manipulation of divine names and letters as a means of accessing supernatural powers. Superstitions have also played a role in Jewish culture, often intertwined with religious beliefs.
Jewish Magic and Superstition is a masterful and utterly fascinating exploration of religious forms that have all but disappeared yet persist in the imagination. The volume begins with legends of Jewish sorcery and proceeds to discuss beliefs about the evil eye, spirits of the dead, powers of good, the famous legend of the golem, procedures for casting spells, the use of gems and amulets, how to battle spirits, the ritual of circumcision, herbal folk remedies, fortune telling, astrology, and the interpretation of dreams.
Trachtenberg s appreciation of the role of folk-magic in Jewish culture is important for the study of Judaism, and also the roots of modern Pagan beliefs and practices. However, this popular Jewish superstition may well have originated from the Christian Bible, which mentions the miraculous power of the spittle of Jesus.
Superstitions have also played a role in Jewish culture, often intertwined with religious beliefs. For example, the fear of the evil eye is prevalent in many Jewish communities. This superstition holds that certain individuals possess the power to harm others simply by looking at them.
Jewish Magic and Superstition
In the background of what has become known as ceremonial magic is medieval Jewish magic. In turn this was based on the Kabbalah, the Jewish traditions known as Haggadah, and other esoteric beliefs. This is a comprehensive review of Jewish magic from the 10th to the 15th century, including a rich lode of folklore. Many well-known Jewish traditions are explained, such as why a glass is broken at a wedding, and how the expression mazel tov is related to a belief in Astrology. Trachtenberg deals extensively with Golems, Succubi, the Lillim, (from Lilith--Adam's first wife), and other magical creatures, some well known such as werewolves, and others not so well, such as estrie , mare and broxa . There are detailed descriptions of talismans, amulets, charms, and other curious magical objects. There are chapters dealing with dream interpretation, medical beliefs, necromancy, and other forms of divination. There is also a short glossary, so if you are having trouble telling the difference between a Kaddish and a Kiddush, you're in luck.
The author, Joshua Trachtenberg (b. 1904, d. 1959) was a reform rabbi on the east coast of the US. This is an elaboration of his Columbia University Ph.D. thesis. Trachtenberg's appreciation of the role of folk-magic in Jewish culture is important for the study of Judaism, and also the roots of modern Pagan beliefs and practices.
Production Notes: This book contains many quotations in Hebrew. The shorter passages have been transcribed into Unicode. The longer ones are presented in image files.
--J.B. Hare, January 8, 2008.
The most famous golem narrative involves Judah Loew ben Bezalel, the late 16th century rabbi of Prague, also known as the Maharal, who reportedly created a golem to defend the Prague ghetto from antisemitic attacks and pogroms. Depending on the version of the legend, the Jews in Prague were to be either expelled or killed under the rule of Rudolf II, the Holy Roman Emperor. To protect the Jewish community, the rabbi constructed the Golem out of clay from the banks of the Vltava river, and brought it to life through rituals and Hebrew incantations. The Golem was called Josef and was known as Yossele. It was said that he could make himself invisible and summon spirits from the dead. The only care required of the Golem was that he couldn't be active on the day of Sabbath (Saturday). Rabbi Loew deactivated the Golem on Friday evenings by removing the shem before the Sabbath began, so as to let it rest on Sabbath. One Friday evening Rabbi Loew forgot to remove the shem, and feared that the Golem would desecrate the Sabbath. A different story tells of a golem that fell in love, and when rejected, became the violent monster seen in most accounts. Some versions have the golem eventually going on a murderous rampage. The rabbi then managed to pull the shem from his mouth and immobilize him in front of the synagogue, whereupon the golem fell in pieces. The Golem's body was stored in the attic genizah of the Old New Synagogue , where it would be restored to life again if needed. According to legend, the body of Rabbi Loew's Golem still lies in the synagogue's attic.
To guard against this, amulets and special prayers are used for protection. Another common superstition is the belief in the powers of the "mazel" or luck. Jewish tradition teaches that individual destinies can be influenced by one's "mazel," which is determined by astrological factors at the moment of birth. As a result, many Jews traditionally consult astrologers and use various charms and talismans to improve their "mazel" and ward off misfortune. Throughout the Middle Ages and early modern period, Jewish magic and superstition often faced criticism and suspicion from both Jewish and non-Jewish religious authorities. While some rabbis condemned these practices as forbidden and heretical, others embraced certain forms of magic as authentic and even encouraged their use. This led to a rich and diverse array of magical texts and traditions within Jewish culture. In modern times, Jewish magic and superstition have undergone significant changes. With the rise of secularism and scientific skepticism, many Jews have abandoned these practices altogether. However, there are still individuals and communities who continue to engage with and explore the realms of Jewish magic and superstition. Overall, the influence of magic and superstition on Jewish culture remains a complex and evolving aspect of its rich heritage..
Reviews for "Jewish Magical Objects: Talismans, Mezuzahs, and Hamsas"
- Sarah - 2 out of 5 stars - "I was intrigued by the idea of learning about Jewish magic and superstition, but I was disappointed by this book. It felt shallow and lacking in depth. The author barely scratched the surface of the topic, offering only a surface-level overview without truly delving into the subject matter. It felt like a missed opportunity to explore something truly fascinating. I would not recommend this book to anyone looking for a comprehensive exploration of Jewish magic and superstition."
- David - 1 out of 5 stars - "I found 'Jewish magic and superstition' to be extremely dry and boring. The writing style was dull, lacking any excitement or intrigue. The author failed to engage me as a reader, making it difficult to stay interested in the subject matter. Additionally, the book lacked any real substance, merely presenting a collection of facts without any cohesive narrative or analysis. I cannot recommend this book to anyone looking for an engaging and informative read on Jewish magic and superstition."
- Rachel - 2 out of 5 stars - "I was hoping for an in-depth exploration of Jewish magic and superstition, but this book fell short. The author seemed more interested in listing various superstitions and practices without providing any real analysis or historical context. While some of the information presented was interesting, it felt like reading a laundry list rather than a cohesive exploration of the subject. I would recommend looking for alternative sources if you're truly interested in learning about Jewish magic and superstition."