Q: Is it appropriate according to halakha (Jewish law) for soldiers to use amulets with invocations intended for protection in war, and for others to use amulets for protection from danger or success in livelihood? A: An amulet is a mystical text written and placed in a small pouch worn around the neck, or attached to another part of the body. Some amulets contain various natural materials, but the most common type consists of a written invocation with names and verses, varying by religion, as amulets are used by both Jews and non-Jews. Sometimes the amulet is a ring, necklace, or medallion with a meaningful shape or letters, and hints to names or partial verses. The idea behind amulets is that the letters correspond to the roots of life, and when certain letter and word combinations are written, along with holy names and verses, they can have a mystical effect on the wearer, with each invocation having its own unique effect. The Attitude towards Amulets in the Past In ancient times, all doctors believed that amulets could aid in healing, and the Sages of Israel did not dispute this and permitted their use, provided they did not contain anything forbidden, meaning, they were not based on foreign religions, or magical invocations (Shulchan Aruch Yoreh De’ah 179:12). However, regarding Shabbat, it was only permitted to go out to the public domain with a “proven amulet”, which is then considered part of one’s clothing. A proven amulet was one that had cured a specific illness three times, but for a different illness, it was not considered proven (Shabbat 61a-b; Shulchan Aruch Orach Chaim 301:25). The Problem with Amulets Containing Names and Verses Many amulets posed a problem, as there is a prohibition against writing verses or holy names outside the context of a complete book of the Tanakh (Bible). Although our Sages were lenient about writing partial Torah texts and names for significant Torah study or prayer purposes, they did not extend this leniency for amulets (Responsa Rashba 2:281; Shulchan Aruch Yoreh De’ah 179:12). However, in life-threatening situations, such as saving a dangerously ill person, when those present believe an amulet with holy names or partial verses can save them, it is permitted to write such an amulet (Shulchan Gavoah 179:25). Once an amulet with names and verses already exists, it may be used even for non-life-threatening purposes, with one restriction: not to cure an illness, because there is a prohibition against healing with words of Torah. However, it may be used to prevent illnesses, or for other purposes (Shulchan Aruch 179:8). Opposition to Amulets as Nonsense Some poskim (Jewish law arbiters) argued that when doctors in ancient times believed that amulets were effective, our Sages permitted their use, however, since many doctors now consider them ineffective, they should not be used, as they are nonsense. As Maimonides wrote (Guide for the Perplexed 1:61), it is unbecoming for wise people to think there is truth in the madness of amulet writers and their strange books, and one should not be impressed by their claims that the amulet must be written in holiness and purity to work wonders. “All these things are not fitting for a complete person to hear, let alone believe.” Opposition Because It Is Not God’s Will Some poskim oppose amulets because the proper way is to turn to God in prayer, and anyone trying to achieve something through other spiritual means, damages faith. As Rabbi Yehuda HaChasid wrote: “If a sage, whether non-Jew or Jew, offers to write you an amulet for a groom, to make your words accepted by ministers, or to make you wealthy, do not take it. Because by doing so, one trusts in these vanities, instead of relying on God. It is written: “Trust in the Lord with all your heart, and do not rely on your own understanding” (Proverbs 3:5), and “You shall be wholehearted with the Lord your God” (Deuteronomy 18:13). Therefore, one should trust in God, and pray only to Him. If one’s wish is not granted, he should know that this is from God. Seeking help through amulets is like having a master, and when not answered by him, instead of thinking one’s prayer was not heard due to sin, he goes to another minister to ask for help, as if one’s master lacks the power to help him” (Sefer Chassidim 954). We do find in the Torah that observing the commandments brings blessing and protection, and some commandments are very much like amulets, such as the mezuzah for houses, and tefillin and tzitzit for the body. However, as Rabbi Yehuda Halevi taught in his book, ‘The Kuzari’ (1:79), the way to serve God is exactly as He commanded us in His Torah – no more, and no less. This is “the root of faith, and the root of heresy.” Performing commandments is the root of faith, while inventing new commandments, is the root of heresy. The Danger in Writing Amulets and “Practical Kabbalah” Rabbi Yehuda HaChasid further wrote (ibid. 469) that engaging in writing amulets is dangerous because it is known that harmful spirits provoke those who write amulets, and those who wear them. He warned Kabbalists not to engage in invocations and writing amulets even for life-saving purposes, “for this is not wisdom, as it shortens one’s life, and the life of his offspring… instead, one should pray to the Holy One, blessed be He for every plague, illness, distress, and trouble.” The Opposition of the Ramak and the Ari to Amulets The Ari HaKadosh also said that since the purification through the ashes of the red heifer has ceased, it is forbidden to use holy names, including in amulets. Since the righteous refrained from this, severe errors have crept into amulet texts, and even names of impurity from non-Jewish sorcerers’ traditions have entered them. Additionally, holy names should not be used for human needs in the manner of “practical Kabbalah” (Sha’ar HaMitzvot, Parashat Shemot; Ramak in Pardes Rimonim 21:1). Response of Amulet Supporters After the criticism of the great Kabbalists, the Ramak and the Ari, of the amulets of their time, in subsequent generations, there were Kabbalists who wrote amulets in a different style, taking their words into account. As Rabbi Yehuda Fatiyah (1859-1942), a disciple of the Ben Ish Chai from Baghdad, wrote, that the prohibition is to write an amulet that has an invocation of holy names, but there is no prohibition to write names without invocations, and the holiness of the names in the amulet written with intention, helps to protect its owner from harmful spirits (Beit Lechem Yehuda 43:2). Rabbi Yitzchak Kaduri (1898-2006) also wrote in his approbation to the book “Tamim Tihiyeh,” that the amulets he writes are prayers, that by virtue of the holy names, God will help so-and-so, and the like. He added that the claim of errors in the names is incorrect, as they use well-known and familiar names and their hints, such as the name derived from “Ana BeKoach” and the 72 names derived from the verses “Vayisa Vayavo Vayet” (Exodus 14:19-21), as copied from the amulets written by Rabbi Fatiyah. To Prevent Going to Non-Jews Rabbi Kaduri further added: “And I also heard that our Rabbi, the good Rabbi Yosef Chaim, agreed with him (Rabbi Yehuda Fatiyah). And it is clear that this is to save Israel from going to non-Jews, as is known.” It Is Not Against God’s Will Against the claim of the author of Sefer Chassidim, that using an amulet is not God’s will, Rabbi Eliezer Papo (author of “Pele Yoetz”) wrote that just as God gave permission to go to doctors for healing, so He agreed to the use of the supernatural power in amulets (Yaalzu Chassidim 954). Rabbi Eliyahu HaCohen HaItamari, author of the book “Shevet Mussar,” wrote that the more the amulet is written in holiness, after fasting and immersion, and the one being healed knows the content of the amulet, or at least adheres to the general idea of trust in God, the more effective it will be (“Velo Od Ela” page 43a). Rabbi Eliyahu Gutmacher – Constant Prayer Rabbi Eliyahu Gutmacher was also accustomed to writing amulets, but he was careful not to use names, but rather, a combination of acronyms from prayer orders and verses from Psalms. He explained that all the amulets he wrote were in the nature of constant prayer (Tzofnat Paneach 9). Summary A person of strong faith should follow the guidance of our Sages: if suffering come upon him, he should examine his deeds and repent (Berachot 5a), and through this, strengthen himself in Torah and mitzvoth, and pray to God for help. The Torah and mitzvot will be his best protectors. However, sometimes a person’s faith and trust in God weakens, and then, if through an amulet expressing connection to God, he can strengthen his faith and prayer, he may take an amulet. The more the amulet expresses prayer and faith in God, and the amulet wearer knows this, the better. Conversely, the more the amulet wearer believes it works through mystical power, unrelated to improving one’s ways, the worse it is, because it causes one to place hope in an external, non-commanded object, rather than striving to repent and refine one’s soul, and deeds. Still, since some poskim permit it, those wishing to be lenient and receive such an amulet, have a basis to rely on. Psalms or Prayer Book for Soldiers The custom of soldiers to carry a small book of Psalms or prayer book in their pocket as a charm for protection in battle is a praiseworthy custom that has no flaw. This was also the practice of Rabbi Shlomo Goren ztz”l , who distributed small books of Psalms to all soldiers in wars. For those who want an amulet, the prayer book or Psalms are the most perfect amulet, as they contain many holy names and verses, written permissibly, as they are part of a complete book, or prayer book. Even for those who oppose amulets, there is no flaw in this, for what could be better for a soldier than to have a prayer book or Psalms in hand, and from time to time, be able to pray through them to God, to help and save His people Israel, and return all soldiers home, crowned with victory. This article appears in the ‘Besheva’ newspaper and was translated from Hebrew.
