Magic Shows on Purim and Year-round
One of the prohibitions in the Torah is לא תעוננו.[1] In defining this issur and who is a מעונן (the practitioner), the Gemara[2] quotes the opinion of the Sages that this refers to one who creates illusions (אוחז את העינים literally one who holds the eyes). They relate the word מעונן to the wordעין (eye).
Rashi explains that the מעונן holds people’s eyes by making it appear that he has done something wondrous, when in fact he has done nothing. Rashi does not explain how these acts are performed to be subject to the issur.
Radbaz[3] suggests that such illusions could lead people to deny the miracles performed by Hashem ultimately corrupting the fundamentals of Jewish belief.
The Strict Approach
On the prohibition of לא תעוננו, the Rambam[4] brings the opinion of the sages that this (also) refers to one who creates illusions. He explains that this also includes tricks done by sleight-of-hand due to the swift movements of the performer. He gives examples of common tricks done by performers including those who puts a rope up their sleeve and pulls out a snake or someone who tosses a ring into the air and pulls it our of someone’s mouth. According to the Rambam this is Biblically forbidden as a form of כישוף. The performer also deceives people, which is forbidden as גניבת דעת.
Others who include tricks performed by sleight-of-hand as part of the Biblical issur of לא תעוננו include the Sefer Hachinuch[5], who writes almost identically to the Rambam.
The Lenient Approach
The Sefer Mitzvos Gadol[6] writes that אחיזת העינים is only forbidden when performed through actual sorcery to create the illusion of performing something impossible. Accordingly, the prohibition does not include tricks performed by sleight-of-hand.
This view, which stands in contrast to the Rambam and Sefer Hamitzvos quoted above, is also held by the Radbaz[7]. The Radbaz writes that it does not make sense that the Torah would prohibit (as a form of sorcery) tricks and illusions created simply by the swift hand motions. The Torah prohibition of אחיזת העינים refers to illusions done using impure forces.
The Later Authorities and Codifiers
The Bach[8] adopts the strict approach of the Rambam, including illusions created by sleight-of-hand in the Biblical prohibition.
The Ram”o[9] rules that אחיזת העינים is Biblically forbidden even when performed without involving witchcraft. It appears that the Ram”o also adopts the stringent approach[10].
The Shach[11] brings the stringent view of the Rambam as Halacha, citing the Ram”o and Bach who rule likewise.
Chochmas Odom[12] writes about Jewish badchanim (entertainers) who perform tricks at weddings to rejoice the Chosson and Kallah. He rules that it is categorically forbidden - Biblically. The one who employs or asks the performer to do these tricks transgresses לפני עור, placing a stumbling block before the blind, by causing them to sin. One who sees a Jew performing these tricks is obliged to protest and it is forbidden to participate by watching[13].
It is possible that even the Radbaz and Sefer Mitzvos Gadol who do not consider tricks by sleight-of-hand as being part of the Biblical issur, may concede that it is nonetheless Rabbinically forbidden[14].
Is There Room to be Lenient on Purim?
The Talmud[15] records a perplexing account where one Purim at the festive meal Rabbah slaughtered (and then revived) Rav Zeira. Meorei Or writes that Rabbah did not actually kill Rav Zeira. Rather the entire account was performed through אחיזת עינים which was permitted as part of the Purim joy.
Can a Torah issur be permitted just because of Simchas Purim?
The Riv”o[16] writes that the bochurim who snatch from one another in the joy of Purim are not liable for theft[17]. R’ Yehuda Mintz uses this ruling to justify the practice of dressing up as the opposite gender on Purim, despite the Biblical prohibition involved.
It could be argued that magic shows using sleight-of-hand should likewise be permissible for Simchas Purim.
Nonetheless many Poskim rule that one may not dress up as the opposite gender even on Purim and the same would apply to magic shows. The case of the Riv”o is different because it is an issue of money ממונות which can be returned. One cannot extrapolate to permit other issurim (even if only Rabbinic) just for Purim.
Contemporary Authorities
Rav Ovadiah Yosef[18] rules like the stringent authorities however he is lenient where the magician is a non-Jew. This is because many Poskim rule that a non-Jew is not commanded against witchcraft. We can rely on their view in light of the lenient opinion of the Radbaz who completely permits sleight-of-hand even for a Jewish performer.
Igros Moshe[19] references the stringent view of the Rambam, Bach and Shach who forbid sleight-of-hand. He questions that it does not seem logical to forbid someone using a natural talent such as great speed. He gives the example of the “super-natural” speed of Naftoli and the strength of Shimshon.
Rav Moshe takes a more lenient approach, permitting even a Jewish magician. Nonetheless the performer should announce that whatever he is doing is through natural mechanisms and sleight-of-hand. It is also advisable that they demonstrate the trick in such a way that everyone can see that it is sleight-of-hand. He may not pretend that he is doing super-natural things or say that he is doing magic.
In his conclusion, in deference to the stringent opinions, Rav Moshe writes that he would avoid ruling on the issue lemaaseh however if pressed he would rule as above.
For a practical halachic ruling for real-life Shaalos, please consult a competent halachic authority.
[1] Vayikro 19:26
[2] Sanhedrin 65b
[3] Metzudos Dovid Mitzvah 61
[4] Sefer Hamitzvos Lo Saaseh 32
[5] Mitzvah 250
[6] Lo Saaseh 53
[7] ibid
[8] Yoreh Deah 189
[9] Shaalos uTeshuvos simon 67
[10] There is however significant discussion as to the Ram”o’s actual intent in his wording. See Igros Moshe quoted below.
[11] Y.D. 179:17
[12] 89:6
[13] Based on the Rambam (Hilchos Avodah Zarah 11:10) who rules that one who listens to the words of a Chover Chaver (another form of forbidden witchcraft) receives Rabbinic lashes for being a participant in this folly. The same would apply to other forms of witchcraft including the מעונן.
[14] Yabia Omer 5 Yoreh Deah 14 quoting Minchas Oni.
[15] 7b
[16] Rabbi Yitzchak ben Osher a Talmid of Rashi
[17] The Ram”o brings a similar ruling in Shulchan Aruch (O.C. 695) that one is exempt from damage caused on account of Simchas Purim. He qualifies that it only applies to small financial amounts and only when genuinely in Simchas Purim without malicious intent.
[18] Yabia Omer 5 Yoreh Deah 14
[19] Yoreh Deah 4:13
Rashi explains that the מעונן holds people’s eyes by making it appear that he has done something wondrous, when in fact he has done nothing. Rashi does not explain how these acts are performed to be subject to the issur.
Radbaz[3] suggests that such illusions could lead people to deny the miracles performed by Hashem ultimately corrupting the fundamentals of Jewish belief.
The Strict Approach
On the prohibition of לא תעוננו, the Rambam[4] brings the opinion of the sages that this (also) refers to one who creates illusions. He explains that this also includes tricks done by sleight-of-hand due to the swift movements of the performer. He gives examples of common tricks done by performers including those who puts a rope up their sleeve and pulls out a snake or someone who tosses a ring into the air and pulls it our of someone’s mouth. According to the Rambam this is Biblically forbidden as a form of כישוף. The performer also deceives people, which is forbidden as גניבת דעת.
Others who include tricks performed by sleight-of-hand as part of the Biblical issur of לא תעוננו include the Sefer Hachinuch[5], who writes almost identically to the Rambam.
The Lenient Approach
The Sefer Mitzvos Gadol[6] writes that אחיזת העינים is only forbidden when performed through actual sorcery to create the illusion of performing something impossible. Accordingly, the prohibition does not include tricks performed by sleight-of-hand.
This view, which stands in contrast to the Rambam and Sefer Hamitzvos quoted above, is also held by the Radbaz[7]. The Radbaz writes that it does not make sense that the Torah would prohibit (as a form of sorcery) tricks and illusions created simply by the swift hand motions. The Torah prohibition of אחיזת העינים refers to illusions done using impure forces.
The Later Authorities and Codifiers
The Bach[8] adopts the strict approach of the Rambam, including illusions created by sleight-of-hand in the Biblical prohibition.
The Ram”o[9] rules that אחיזת העינים is Biblically forbidden even when performed without involving witchcraft. It appears that the Ram”o also adopts the stringent approach[10].
The Shach[11] brings the stringent view of the Rambam as Halacha, citing the Ram”o and Bach who rule likewise.
Chochmas Odom[12] writes about Jewish badchanim (entertainers) who perform tricks at weddings to rejoice the Chosson and Kallah. He rules that it is categorically forbidden - Biblically. The one who employs or asks the performer to do these tricks transgresses לפני עור, placing a stumbling block before the blind, by causing them to sin. One who sees a Jew performing these tricks is obliged to protest and it is forbidden to participate by watching[13].
It is possible that even the Radbaz and Sefer Mitzvos Gadol who do not consider tricks by sleight-of-hand as being part of the Biblical issur, may concede that it is nonetheless Rabbinically forbidden[14].
Is There Room to be Lenient on Purim?
The Talmud[15] records a perplexing account where one Purim at the festive meal Rabbah slaughtered (and then revived) Rav Zeira. Meorei Or writes that Rabbah did not actually kill Rav Zeira. Rather the entire account was performed through אחיזת עינים which was permitted as part of the Purim joy.
Can a Torah issur be permitted just because of Simchas Purim?
The Riv”o[16] writes that the bochurim who snatch from one another in the joy of Purim are not liable for theft[17]. R’ Yehuda Mintz uses this ruling to justify the practice of dressing up as the opposite gender on Purim, despite the Biblical prohibition involved.
It could be argued that magic shows using sleight-of-hand should likewise be permissible for Simchas Purim.
Nonetheless many Poskim rule that one may not dress up as the opposite gender even on Purim and the same would apply to magic shows. The case of the Riv”o is different because it is an issue of money ממונות which can be returned. One cannot extrapolate to permit other issurim (even if only Rabbinic) just for Purim.
Contemporary Authorities
Rav Ovadiah Yosef[18] rules like the stringent authorities however he is lenient where the magician is a non-Jew. This is because many Poskim rule that a non-Jew is not commanded against witchcraft. We can rely on their view in light of the lenient opinion of the Radbaz who completely permits sleight-of-hand even for a Jewish performer.
Igros Moshe[19] references the stringent view of the Rambam, Bach and Shach who forbid sleight-of-hand. He questions that it does not seem logical to forbid someone using a natural talent such as great speed. He gives the example of the “super-natural” speed of Naftoli and the strength of Shimshon.
Rav Moshe takes a more lenient approach, permitting even a Jewish magician. Nonetheless the performer should announce that whatever he is doing is through natural mechanisms and sleight-of-hand. It is also advisable that they demonstrate the trick in such a way that everyone can see that it is sleight-of-hand. He may not pretend that he is doing super-natural things or say that he is doing magic.
In his conclusion, in deference to the stringent opinions, Rav Moshe writes that he would avoid ruling on the issue lemaaseh however if pressed he would rule as above.
For a practical halachic ruling for real-life Shaalos, please consult a competent halachic authority.
[1] Vayikro 19:26
[2] Sanhedrin 65b
[3] Metzudos Dovid Mitzvah 61
[4] Sefer Hamitzvos Lo Saaseh 32
[5] Mitzvah 250
[6] Lo Saaseh 53
[7] ibid
[8] Yoreh Deah 189
[9] Shaalos uTeshuvos simon 67
[10] There is however significant discussion as to the Ram”o’s actual intent in his wording. See Igros Moshe quoted below.
[11] Y.D. 179:17
[12] 89:6
[13] Based on the Rambam (Hilchos Avodah Zarah 11:10) who rules that one who listens to the words of a Chover Chaver (another form of forbidden witchcraft) receives Rabbinic lashes for being a participant in this folly. The same would apply to other forms of witchcraft including the מעונן.
[14] Yabia Omer 5 Yoreh Deah 14 quoting Minchas Oni.
[15] 7b
[16] Rabbi Yitzchak ben Osher a Talmid of Rashi
[17] The Ram”o brings a similar ruling in Shulchan Aruch (O.C. 695) that one is exempt from damage caused on account of Simchas Purim. He qualifies that it only applies to small financial amounts and only when genuinely in Simchas Purim without malicious intent.
[18] Yabia Omer 5 Yoreh Deah 14
[19] Yoreh Deah 4:13