What is the least known and most counter-intuitive prohibition in Torah law? I’m pretty sure that one we read yesterday would come near the top of most people’s list – if, indeed, they were aware of it!
Among the list of Canaanite practices that the Israelites are warned to avoid upon entering the Land, we read of “chover chaver” – widely interpreted as uttering spells in order to charm animals and achieve other such manipulations of nature. All this sounds pretty innocuous, but Rambam and the Chinuch identify a Talmudic source (Shavuot 15b) which extends the prohibition to reciting Tehillim in order to attempt to heal a sick person!
The strongest expression of this law can be found in Rambam’s Hilchot Avoda Zara (11:12):
A person who whispers an incantation over a wound and recites a verse from the Torah, who recites a verse over a child so that he will not become scared, or who places a Torah scroll or tefillin over a baby so that it will sleep, is not merely considered to be [prohibited as] a soothsayer or one who cast spells. Such people are included among those who deny the Torah, because they relate to the words of Torah as if they are cures for the body, when, in fact, they are cures for the soul…
It is, however, permitted for a healthy person to read verses or chapters from Tehillim so that the merit of reading them will protect him and save him from difficulties and injury.
So in certain circumstances, reciting verses from Tehillim is utterly forbidden and equated with magical spells and charms while at other times it is a permitted form of protection. What exactly is the difference between these two categories?
The Sefer HaChinuch (#512) provides a further explanation. Referring to the permitted recitation of Tehillim performed by Rabbi Yehoshua ben Levi in the Gemara he writes that:
“The matter is not, God forbid, akin to chover chaver – though the sages have already said it is forbidden to heal oneself with words of Torah. Rather these chapters of Tehillim are recited because they contain words which can awaken the soul of one who comprehends them to place all his trust in God…meaning that the Torah did not prohibit a person from saying words of Torah which will inspire his soul to do good – so that this merit will protect him.”
There seems to have been an explosion of Tehillim recitation in recent times. Email circulars seeking participants to help complete the book of Tehillim in order to heal a sick person, large groups of people who attempt to complete the entire book themselves over the course of a month, week or even a day. Specific chapters which are highlighted as segulot to achieve various goals from livelihood to finding a spouse. Even writing centuries ago, the Ramchal complained of how popular perceptions of piety typically revolved around fasting and reciting numerous Psalms rather than intense character training and determining correct behaviour.
So how are we to approach Tehillim recitation in today’s Psalm-intensive era?
Fundamentally however, the mechanical recitation of verses in order to heal or achieve other personal goals reduces Tehillim to a spell-book through which one hopes to manipulate the physical world. In the view of the Gemara this does little more than replace idolatrous Canaanite charms with the book of Psalms. Despite prevailing perceptions of piety, such practices would appear to remain strictly forbidden under Torah law.
Importantly though, one who concentrates on the meaning of the words can be inspired by them to form a more profound and deeper relationship with God. This strengthened relationship can strengthen the providential protection that one can legitimately anticipate receiving and is not only permitted – it is a highly praiseworthy practice.
First posted to Facebook 20 August 2023, here.
