Maimonides On Superstition:
https://www.jstor.org/stable/pdf/1450979.pdf?refreqid=excelsior%3A98a864c4394ec574fc0629695d98f70d&ab_segments=&origin=&acceptTC=1
Examples:
1. I (along with many others) periodically receive a brochure from an
organization that provides charity to needy individuals and families.
The brochure includes abundant pictures of saintly-looking men with long
white beards, engaged in Torah study and prayer, and signing their
names on behalf of this charity. The brochure promises us that "the
Gedolei Hador are the official members of the organization." One of the
Gedolei Hador is quoted to say: "All who contribute to [this charity]
merit to see open miracles." We are asked to contribute to this cause so
that the Gedolei Hador will pray on our behalf. We even are given
choices of what merit we would like to receive from these prayers: to
have nahat from our children; to have children; to find a worthy mate;
to earn an easy livelihood. "Urgent requests are immediately forwarded
to the home of the Gedolei Hador." If we are willing to contribute so
much per name, we are guaranteed that a minyan of outstanding talmidei
hakhamim will pray for us at the Kotel. If we contribute a lesser
amount, we only will have the prayer recited by one outstanding talmid
hakham. We are also told that we can write our request as a kvitel and
it will be placed in the Kotel for forty days; we can even transmit our
prayer requests by telephone hotline, after we have made a contribution
via credit card.
This charity purports not only to be Torah-true, but to have the
involvement and backing of the Gedolei Hador. Anyone looking at the
brochure would see this as an Orthodox Jewish charity operated by highly
religious individuals.
Let us grant that this is indeed a worthy charity that provides
assistance to needy Jews. Let us grant that the people who operate this
charity see themselves as pious Jews of the highest caliber, literally
linked to the Gedolei Hador. Yet, the brochure is not an example of true
religion at all, but of something far more akin to superstition.
Is it appropriate for a Gadol Hador to assure contributors that they
will be worthy of open miracles? Can anyone rightfully speak on behalf
of the Almighty's decisions relating to doing open miracles? Doesn't
this statement reflect a belief that prayers uttered by so-called sages
(similar to incantations uttered by shamans?!) can control God's
actions, even to the extent of making Him do miracles?
Moreover, why should people be made to feel that they are not
qualified to pray to God directly? Why should "religious leaders"
promote the notion that if people will pay money, some pious individual
will recite a prayer at the Kotel-and that the prayer uttered by such an
individual at the Kotel is more efficacious than one's own prayers? How
tasteless and contrary to religious values is the notion that a minyan
of outstanding talmidei hakhamim will pray if you pay enough; but only
one will pray for you if you choose to contribute less than the
recommended sum?
In this brochure, dressed as it is in the garb of Torah-true
religion, we have a blatant example of superstition-tainted Judaism. The
leaders of this organization assume: 1) Gedolei Hador (we are not told
who decides who is a Gadol Hador, nor why any Gadol Hador would want to
run to the Kotel to pray every time a donor called in an "urgent
request") have greater powers to pray than anyone else. 2) A Gadol Hador
can promise us open miracles if we send in a donation. 3) A prayer
uttered at the holy site of the Kotel has more value than a prayer
uttered elsewhere i.e. the Kotel is treated as a sacred, magical entity.
4) A kvitel placed in a crevice in the Kotel has religious value and
efficacy. This brochure relies on the public's gullible belief in the
supernatural powers of Gedolei Hador and the Kotel.
Lest one think this charity is the only Orthodox Jewish group that
promotes a superstitious (rather than truly religious) viewpoint, one
may do a google search and find others who do pretty much the same
thing. The Wailing Wall Kvitel Service advertises that it will deliver
your personal prayers or requests to the Lord "even if you cannot travel
to the holy land to visit Jerusalem in person." We are assured that
once this Service receives our kvitel and donation, the kvitel will be
placed between the stones of the Kotel and "you will receive a postcard
from the wailing wall."
Nor is this behavior restricted to the "hareidi" sector of Orthodoxy.
One website informs us that Jews and non-Jews have long had the
practice of writing their private thoughts and prayers and having them
inserted into the cracks of the Kotel "in the firm belief that at this
holiest of locales God is always present and listening." (Doesn't
Judaism believe that God is always present and listening everywhere?)
The sponsors of this website which promises to insert the kvitels "on a
same day basis", have also arranged with a kollel in Jerusalem to have
Tehillim recited for the ill or to have Torah studied in someone's
memory. This program is staffed by volunteers of the Orthodox Union, a
mainstream Orthodox organization!
The Jewish Press of March 19, 2008 reported on the trip to Israel by
Senator John McCain who traveled with Senator Joe Lieberman. The article
included a photograph of Senator McCain placing a kvitel in the Kotel!
He obviously was told that this was the "religiously correct" thing to
do, bringing this practice to another level of public acceptance.
Senator Barack Obama, on his recent trip to Israel, also placed a kvitel
in the Kotel, also having been advised that this was the proper thing
to do.
The Jerusalem Post (April 15, 2008) ran a news item reporting that
the Rabbi of the Kotel and his assistants clean out the kvitels from the
Kotel twice a year, before Pessah and Rosh HaShanah. They do so in
order to make room for the millions of kvitels that come in from all
over the world, from Jews and non-Jews. The kvitels are put into
plastic-lined bins and then brought to the Mount of Olives cemetery for
burial. The custom of the kvitels is raised to a level of holiness.
Certainly, those who write kvitels do so with a sense of piety, with a
sincere desire to get their prayers to God. Yet, shouldn't religious
leaders be telling people that they ought to bring their prayers to
God-by praying directly to Him. There is no need whatever to write out
prayers for deposit in the Kotel. On the contrary, this practice smacks
of superstition, relying on magical powers that are attributed to the
Kotel rather than on direct prayer to God.
Defenders of the kvitel practice will argue: this is an age-old
custom, approved or tolerated by great sages; this is a harmless custom
that doesn't hurt anyone; this is a way for people to feel that their
words will have a better chance of reaching God. In response, we can say
that there are various beliefs and practices that were approved or
tolerated by great sages in the past-but that are more akin to
superstition than religion e.g. belief in demons (sheidim and mazikim),
writing and wearing magical amulets, conducting ceremonies to ward off
evil spirits etc. The fact that great people believed or did these
things does not make these things correct. The Rambam condemned those
who used Torah scrolls, tefillin or mezuzot as magic charms-and I would
assume that there were rabbis before (and after) his time who approved
or tolerated these practices. The Rambam attempted to make people see
the difference between religion and superstition; unfortunately, not
everyone wanted to accept this distinction, but preferred to remain
attached to superstitious beliefs and practices.
Superstitious practices do cause harm. According to Rambam, severe
punishments (including loss of one's portion in the world to come!) are
meted out to those who engage in superstitious rites. Moreover, a
superstitious approach to Judaism undermines its intellectual and
rational foundations, treating it more as a cult than a religion. This
is a vast disservice to Judaism, and turns intelligent and reasonable
people away from Torah.
People may feel that superstitious behavior is a way to gain
supernatural results-but this feeling is repudiated by the Torah. Rabbis
and teachers need to remind the community that one need not-and should
not-seek superstitious means of controlling or appeasing God. Rather,
people should be reminded of their right and responsibility to pray
directly to God on their own, without needing to resort to the supposed
powers of holy men, holy objects, holy places.
Another indication of superstitious trends in Jewish life is the
tendency to rely on "good luck" charms e.g. red string tied around the
wrist; food or drink blessed by certain kabbalistic sages. I have known
cases of otherwise rational people who have turned to "wonder workers"
for help in saving a mortally ill loved one. Medical doctors have been
unable to save the patient; out of desperation, relatives have asked for
"spiritual" cures. In one case, a "saintly" rabbi was flown in from
Israel to pray at the bedside of a dying child. (The child unfortunately
died.) In another case, a "saintly" rabbi received a contribution after
which he sent to a sick patient a bottle of Arak that he had blessed.
(That patient also died.) It happens sometimes that people recover from
their illnesses. When they do, they are ready to swear that the cure was
the result of intervention by the saintly person who prayed for them or
sent them holy things to eat or drink. This gives further fuel for
desperately ill people to turn to magic workers for help; after all, it
might do some good!
Although we can understand-and even sympathize-with this attitude, we
must also state clearly that it represents a turn away from true
religion and a turn toward superstition. As such, we should be teaching
people to avoid falling into this way of thought and behavior. We should
be urging people not to rely on red strings, or amulets, or
foods/drinks blessed by "saintly" people: rather, they should turn their
hearts and minds and souls entirely to God.
Rambam: Judaism and Reason
Rambam stressed the need for human beings to use their power of
reason. Superstition is the antithesis of reason, and therefore a false
path to truth. While philosophers surely understand this, what are we
supposed to do with the masses who are more prone to fall into the ways
of superstition? The answer is: we must teach the masses a
philosophically sound and rational approach to religion. We must
encourage people to use their powers of reason.
Rambam disdained those who were content to espouse truth on the basis
of blind faith, without attempting to establish the intellectual
foundations of truth. People who do not use their reason are deficient
even in their faith; they are prone to superstition and are gullible to
the pronouncements of charismatic (even if misguided) authority figures.
Rambam pointed out that there are things accepted as truth-which are
not in fact true. Human reason is necessary as a constant and reliable
agent to challenge, verify or reject long-held "truths". Just because a
great authority taught something does not ensure that it is true.
Indeed, truth stands on its own merit, not on the basis of the opinions
of human beings.
For when something has been demonstrated, the correctness of the
matter is not increased and certainty regarding it is not strengthened
by the consensus of all men of knowledge with regard to it. Nor could
its correctness be diminished and certainty regarding it be weakened
even if all the people on earth disagreed with it.(Guide, II:13)
In his Mishneh Torah (Laws of Sanctification of the New Moon, 17:24),
Rambam states that many books on astronomy and mathematics were
composed by Greek sages. Similar works by ancient Jewish sages of the
tribe of Issachar have not come down to us.
Since all these rules have been established by sound and clear
proofs, free from any flaw and irrefutable, we need not be concerned
about the identity of their authors, whether they be Hebrew Prophets or
Gentile sages. For when we have to do with rules and propositions which
have been demonstrated by good reasons and have been verified to be true
by sound and flawless proofs, we rely upon the author who has
discovered them or transmitted them only because of his demonstrated
proofs and verified reasoning.
Intelligent people need to distinguish between what is true and what
is spurious. Surely, we may rely on the wisdom of the prophets and
rabbinic sages, just as we rely on the advice of skilled physicians or
experts in other fields. Yet, even when receiving advice from these
authorities, we should not suspend personal judgment altogether. In his
Epistle to Yemen, Rambam warns:
Do not consider a statement true because you find it in a book, for
the prevaricator is as little restrained with his pen as with his
tongue. For the untutored and uninstructed are convinced of the veracity
of a statement by the mere fact that it is written; nevertheless its
accuracy must be demonstrated in another manner.[1]
Just because "authorities" and "scholars" have claimed something to
be true does not make it true. Rambam, in his Letter on Astrology,
remarks that "fools have composed thousands of books of nothingness and
emptiness".[2] Men "great in years but not in wisdom" wasted much time
studying these worthless books and came to think of themselves as
experts. They taught nonsense to the public, imagining that they were
conveying truth. Unsuspecting people believed these "experts" because
they seemed to be erudite and convincing.
Rambam explains that we should only accept something as reliably true
if it belongs to one of three categories. 1) It is proven clearly by
human reasoning such as arithmetic, geometry and astronomy. 2) It is
perceived with certainty through one of the five senses. 3) It is
received from the prophets or the righteous. In considering whether or
not something is true, we must determine through which category we have
derived its truthfulness. If we cannot verify something through one of
these three categories, we cannot accept it as being true.
A dilemma arises. Rambam categorically rejects the validity of
astrology, considering it a foolish superstition rather than a bona fide
science. Yet, the Talmud and Midrashim record the opinions of righteous
sages who themselves seemed to ascribe veracity to astrology! Thus, by
Rambam's own standards of determining truth, shouldn't we believe in
astrology since we have received this belief from the righteous? Rambam
resolves this seeming problem:
It is not proper to abandon matters of reason that have already been
verified by proofs, shake loose of them, and depend on the words of a
single one of the sages from whom possibly the matter was hidden. Or
there may be an allusion in those words; or they may have been said with
a view to the times and the business before him. You surely know how
many of the verses of the holy Torah are not to be taken literally.
Since it is known through proofs of reason that it is impossible for the
thing to be literally so, the Targum [Aramaic translator of the Torah]
rendered it in a form that reason will abide. A man should never cast
his reason behind him, for the eyes are set in front, not in back.[3]
Once we have verified the truth of something on the basis of reason,
we should not accept the literal meaning of texts that contradict this
verified truth. If a sage has made a statement that violates a proven
truth, then either 1) he was mistaken; 2) he was speaking in allegorical
or poetic language, not to be taken literally; 3) he was speaking
within the context of his time and place. If the Torah itself-which is
Truth-records something that contradicts verified truth, then the Torah
must be interpreted to conform to this established truth. For Rambam, it
is axiomatic that the Torah of Truth cannot teach something that
violates rational truth.
Rambam argued that reason was the best antidote to falling into a
superstitious mindset. With all the risks of allowing people to use
their reason, he thought it was essential to put religion on a
philosophically sound basis. It was religiously and intellectually wrong
to foster a fundamentalist, obscurantist, literalist view of religion
that ascribed irrational teachings to the Bible and our Sages. If it is
dangerous to rely on reason, it is even more dangerous to violate
reason.
Conclusion:
There are strong tendencies in our day (evident in other religions,
as well as Judaism) that foster authoritarianism, obscurantism, and
fundamentalism. These tendencies promote uncritical thinking, surrender
of autonomy, and reliance on holy "authorities". These are ingredients
that make for a superstitious worldview rather than a truly religious
worldview.
Rambam's insistence on our use of reason is of vital importance to
all who would like to reclaim a philosophically-sound Judaism. Rambam
teaches us to separate between true religion and superstition; between
direct confrontation with God and spurious use of magical charms and
incantations; between proper teachers of Torah and counterfeit "sages"
who play on human weakness and ignorance.
It is a central challenge of modern Orthodoxy to foster an
intellectually meaningful Judaism; to combat tendencies toward
superstitious belief and action; to encourage individual responsibility
and direct relationship with God. It is time to reclaim the lofty vision
of Rambam of a Torah Judaism rooted in reason, that leads to a life of
"lovingkindness, righteousness and judgment" (Guide 3:54).
[1] A Maimonides Reader, ed. Isidore Twersky (Springfield: Behrman
House, 1972), p.454. For a fine discussion of Rambam's views on
superstition, see Marc B. Shapiro, "Maimonidean Halakhah and
Superstition", in his book Studies in Maimonides and his Interpreters,
University of Scranton Press, Scranton and London, 2008, pp.95-150.
