magic in Judaisim

[MassuhDGoodName]

Magic is considered to be methods by which mankind may use various rites, rituals, incantations, etc., to cause the laws of nature to "bend to their will".  The English word itself is derived from the same root as the "Four Magi"; Persian 'shamans' mentioned in the New Testament.  Examples of magic are "Voodoo rituals to cause an indifferent individual to fall in love, making a Voodoo doll with a piece of someone's clothing or hair and sticking pins into it while chanting particular words in order to cause harm, etc. .

Miracles are something entirely different.  Judaism considers a miracle to be a Divine Intervention which completely overrides the laws of the natural world to effect the Divine Will.  Prayers and appeals to The Creator, in and of themselves, do not cause a miracle to occur.  When a true miracle takes place, a "supernatural" (outside of all known laws of nature) event takes place, and this event can not be explained using "reason" or the scientific method.

In colloquial use these terms are "thrown around" with abandon.  People refer to "magic" to describe the tricks and "illusions" of professional entertainers.  Closer to the actual definitions are the rites of Wicca, Voodoo, Satanic Cults, etc...all of which lay claim to affecting change through human intervention.

We also misuse the term "miracle" to refer to any circumstance deemed favorable to us, such as "It's a miracle that we weren't hit by that car".  "I got the job!"..."It's a miracle!"  Perhaps lubab can enlighten us further on the various degrees of Divine Intervention, but most things we call a miracle today fall short of The Parting of the Red Sea, or The Sun Standing Still to allow extra hours of battle, etc.

[Kahane-Was-Right BT]

I spoke to somebody that agrees with the RAMBAM, he said that when the gemara refers to magic, it means illusions performed as if they are magic.  The RAMBAM would probably say that the magic in egypt was illusion too. (and I think this was actually one of the RAMBAN`s criticisms of the RAMBAM, he said can he seriously say that the torah says the magic done by the egyptians, spoken of in the tenach, was illusion?!!) For particular cases in gemara, this is really a question for a maimonidean.. But they might answer all the same way. "illusion".

Most jews today, are not maimonideans. This is an area where very few jews agree with the RAMBAM.  And they actually struggle to explain how the RAMBAM could held such a position. 

Interesting.  I don't understand the resistance to Rambam's position.  Why can't the magic of the Egyptians described in the Torah really be illusion that they presented as magic?  I actually have read some interesting interpretations of the whole staff into a snake ordeal.  I think it said something like Moshe trumped them because his ACTUALLY was a staff that turned to a REAL snake and ate the others, unlike the old Egyptian tricksters' who often did this popular routine where the illusion made it appear as if they were turning sticks into snakes but they really weren't.

[shimon]

I spoke to somebody that agrees with the RAMBAM, he said that when the gemara refers to magic, it means illusions performed as if they are magic.  The RAMBAM would probably say that the magic in egypt was illusion too. (and I think this was actually one of the RAMBAN`s criticisms of the RAMBAM, he said can he seriously say that the torah says the magic done by the egyptians, spoken of in the tenach, was illusion?!!) For particular cases in gemara, this is really a question for a maimonidean.. But they might answer all the same way. "illusion".

Most jews today, are not maimonideans. This is an area where very few jews agree with the RAMBAM.  And they actually struggle to explain how the RAMBAM could held such a position. 

Interesting.  I don't understand the resistance to Rambam's position.  Why can't the magic of the Egyptians described in the Torah really be illusion that they presented as magic?  I actually have read some interesting interpretations of the whole staff into a snake ordeal.  I think it said something like Moshe trumped them because his ACTUALLY was a staff that turned to a REAL snake and ate the others, unlike the old Egyptian tricksters' who often did this popular routine where the illusion made it appear as if they were turning sticks into snakes but they really weren't.

one of the resistances i have is that there is a story in the gemara that says that a rabbi bought a cow in Alexandria. When giving the cow a drink the cow turned into a piece of wood. The rabbi went back to the clerk and said " i bought a cow but it is a piece of wood". then The clerk replied " ok ill give the money back but know that everything in Alexandria is made from magic". How could this be an illusion

[Kahane-Was-Right BT]

Well I can see then why this would fit with Rambam's opinion.  He would probably assert that there was a deeper meaning in that parable about the cow turning to wood, and that assuming it's 'magic' or impossible or nonsense would be a disrespect to our sages.  Rambam states that when the sages say something that seems like it's an impossibility, there are 3 types of responses.  2 of them disrespect the sages.  First: by insisting that the impossible or completely fantastical thing is true and to be believed on the simple level, this makes the sages look bad.  second: by a person saying because it is so fantastic, then the person doesn't believe the sages and says their phony or whatever.  And the third response is look into it for a deeper meaning, which a righteous and humble person would do.

[takebackourtemple]

According to Physics, there are four forces in the universe: The Strong Force, the Weak Force, the Electromagnetic Force, and Gravity. Perhaps there may be more, but how to measure them is a different story.

   Just for the purpose of what if. What if there was another force called the divine force? This could be an attractive force with a direction facing hashem, of course it would have its own unique properties. On earth this force would be unmeasurable, since it's direction is everywhere and its magnitude is infinate. It's magnitude would have to be balanced in all directions to prevent it from ripping us apart. Because of its perfect balance this force could not be measured on earth, but perhaps in the heavens or during the time of Moshiach it can be felt. Of course ripples in this force can occur every once in a while. Perhaps someone like Moshe Rabbainu had the capability to create such ripples. This force could possibly be used to do things that normally could not be done in this universe.

[Shlomo]

I would like to put the Rambam's commentary here for clarification on magic and legerdemain:

Rambam discusses magic and sleight-of-hand (achizat 'einayim) (Sefer HaMitzvot, Negative Commandment #32):

A me'onen is one who uses legerdemain, which is a major form of trickery involving sleight-of-hand, until it seems to people that he does unreal things, as we constantly see them do: he takes a rope and puts it in the corner of his garment in front of the audience, and then removes it as a snake; he throws a ring in the air and then removes it from the mouth of one of those present; and other acts which seem to them similar to the deeds of the magicians, well known among the masses. Every one of these acts is forbidden, and one who does them is called a practitioner of legerdemain (me'onen). These are forms of magic, and therefore one receives lashes for this [offense]. He also deceives people with it, and the harm it causes is very great, because imagining that things which are totally impossible are in fact possible is very harmful for fools and women and children; it will lead them to lose their rational thought, and cause them to regress into believing that the impossible is possible.

Rabbi Abraham Ibn Ezra also alludes to this in his commentary on Shemot (7:11), implying that legerdemain is deception, and not a real feat. However, Rambam's words must be examined, in light of the Mishnah, which states that "a magician who does an action is liable, but not one who engages in legerdemain" (Sanhedrin 7:11).

Perhaps "doing an action" in this context refers to deception through rapid, hidden movements, imperceptible to the onlooker; while "one who engages in legerdemain" in this context would mean exerting influence over another's mind, as through hypnosis.

I would like to add that a beautiful discussion of this topic can be found in the classic "The Way of G-d" by Rabbi Moshe Chaim Luzzatto:

http://www.feldheim.com/cgi-bin/category.cgi?item=0-87306-769-x

Lastly, I would like to quote a story from the Talmud:

The Mishnaic sage Rabbi Chanina ben Dosa was a renowned miracle worker. Shortly after sunset one Friday evening, he noticed his daughter sobbing. Upon asking her the reason for her distress, she explained that she had mistakenly lit the Shabbat candles with vinegar instead of oil. Rabbi Chanina comforted his daughter: "Do not be troubled, my dear. The One who commanded oil to burn will command vinegar to burn..." Needless to say, the candles did not go out. In fact, they burned until the following night, when the havdallah candle (candle which accompanies the Saturday night ceremont signaling the end of the Shabbat) was kindled from their flames!

To this holy man, it was no more of a miracle that oil burned than vinegar. The only difference between the two is the frequency. Hashem creates every single moment of time and space and nothing really exists except for the Creator. G-d is one. So Hashem creates everything that happens in such a consistent way to give us the illusion of "ever action has an opposite reaction" so we can have free will.

Was this magic? No. This Rabbi was so holy, that he didn't need a miracle because he believed and trusted in G-d so deeply... so Hashem allowed vinegar to burn. Ask any scientist or professor why every frozen liquid sinks except for water. Water floats and without this, no life could exists. If you ask them why, they will answer "because that's what water does". Or think about how each person comes from a spec so small that you cannot see it without a microscope. This would look like magic if we didn't see it happen all the time.

Nothing happens, no matter how small or seemingly insignificant, without Hashem causing it to happen. Without this illusion of reality, we couldn't have free will. Every phenomenon is miraculous - for everything that occurs is a direct result of G-d's command. "The Guardian of Israel never slumbers nor sleeps"

So, to answer your question, the term "magic" means different things. I think the Rambam was very clear on which type of magic he was referring to.

[Lubab]

I would like to put the Rambam's commentary here for clarification on magic and legerdemain:

Rambam discusses magic and sleight-of-hand (achizat 'einayim) (Sefer HaMitzvot, Negative Commandment #32):

A me'onen is one who uses legerdemain, which is a major form of trickery involving sleight-of-hand, until it seems to people that he does unreal things, as we constantly see them do: he takes a rope and puts it in the corner of his garment in front of the audience, and then removes it as a snake; he throws a ring in the air and then removes it from the mouth of one of those present; and other acts which seem to them similar to the deeds of the magicians, well known among the masses. Every one of these acts is forbidden, and one who does them is called a practitioner of legerdemain (me'onen). These are forms of magic, and therefore one receives lashes for this [offense]. He also deceives people with it, and the harm it causes is very great, because imagining that things which are totally impossible are in fact possible is very harmful for fools and women and children; it will lead them to lose their rational thought, and cause them to regress into believing that the impossible is possible.

Rabbi Abraham Ibn Ezra also alludes to this in his commentary on Shemot (7:11), implying that legerdemain is deception, and not a real feat. However, Rambam's words must be examined, in light of the Mishnah, which states that "a magician who does an action is liable, but not one who engages in legerdemain" (Sanhedrin 7:11).

Perhaps "doing an action" in this context refers to deception through rapid, hidden movements, imperceptible to the onlooker; while "one who engages in legerdemain" in this context would mean exerting influence over another's mind, as through hypnosis.

I would like to add that a beautiful discussion of this topic can be found in the classic "The Way of G-d" by Rabbi Moshe Chaim Luzzatto:

http://www.feldheim.com/cgi-bin/category.cgi?item=0-87306-769-x

Lastly, I would like to quote a story from the Talmud:

The Mishnaic sage Rabbi Chanina ben Dosa was a renowned miracle worker. Shortly after sunset one Friday evening, he noticed his daughter sobbing. Upon asking her the reason for her distress, she explained that she had mistakenly lit the Shabbat candles with vinegar instead of oil. Rabbi Chanina comforted his daughter: "Do not be troubled, my dear. The One who commanded oil to burn will command vinegar to burn..." Needless to say, the candles did not go out. In fact, they burned until the following night, when the havdallah candle (candle which accompanies the Saturday night ceremont signaling the end of the Shabbat) was kindled from their flames!

To this holy man, it was no more of a miracle that oil burned than vinegar. The only difference between the two is the frequency. Hashem creates every single moment of time and space and nothing really exists except for the Creator. G-d is one. So Hashem creates everything that happens in such a consistent way to give us the illusion of "ever action has an opposite reaction" so we can have free will.

Was this magic? No. This Rabbi was so holy, that he didn't need a miracle because he believed and trusted in G-d so deeply... so Hashem allowed vinegar to burn. Ask any scientist or professor why every frozen liquid sinks except for water. Water floats and without this, no life could exists. If you ask them why, they will answer "because that's what water does". Or think about how each person comes from a spec so small that you cannot see it without a microscope. This would look like magic if we didn't see it happen all the time.

Nothing happens, no matter how small or seemingly insignificant, without Hashem causing it to happen. Without this illusion of reality, we couldn't have free will. Every phenomenon is miraculous - for everything that occurs is a direct result of G-d's command. "The Guardian of Israel never slumbers nor sleeps"

So, to answer your question, the term "magic" means different things. I think the Rambam was very clear on which type of magic he was referring to.

Absolutely fantastic post Shlomo. I couldn't have said it better. The story of the vinegar burning is one of my favorite stories of the Talmud.

The Rebbe in many discourses explains that a "miracle" is a relative term.  If someone is more in tune with how the world really works his "nature" can become a man on a lower level of understanding's "miracle".

G-d sets the laws of nature and therefore and can change the way they work at any time. Is that magic? Heck no. It's reality.

There are also however, many parables which people take literally when they shouldn't as someone else brought up the 3 categories of people the Rambam talks about. But that does not take away from the above point.

None of the laws of nature HAVE to be that way. At their core they just ARE that way. And they are because G-d keeps choosing that that's how they should be. Really however G-d chooses it for a reason. That reason is to allow us to fulfill the mitzvot. That's why when they needed to light Shabbos candles the nature of vinegar just had to change in deference to its higher purpose which is to allow a mitzva to be fulfilled. In general, in our lives, when we want to do the right thing with enough commitment, nature will change in deference to that depending on what level you're on.