Using “Ispandud/Esfand” Plant to Remove The Evil Eye

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I. THE PRACTICE

The esfand (or Espand) plant, known as Peganum harmala, is widely used in Bucharian (and other Middle Eastern) Jewish households as a means to ward off the ‘evil eye’. To use the esfand, the seeds are heated in a pan until they begin to produce smoke. One then circles this smoke around the head of a person while reciting an ancient mantra/song/prayer. After this, the smoke is taken throughout the different parts of the house to allegedly fight off the evil eye.

This ritual, however, has been derived from the ancient Zoroastrian pagan religion. According to the Heritage Institute the song/prayer usually recited mentions fire, a core concept in Zoroastrianism, and thus can pose a potential halachic issue.

The Farsi (Tajik) version of the song/prayer is:

Espand balla band

Ba haq shah-e-naqshband

Chashm-e-aaish chashm-e-khaysh

Chashm-e-adam-e bad andaysh

Besuzad dar atash-e-taiz

... which roughly translates to:

Espand stop (band) evil (bla or balla)

With King Naqshband’s blessings / command

Eyes of none, eyes of relatives

Eyes of friends, eyes of enemies

Burn in this glowing fire.

According to Encyclopedia Iranica (online edition) “the practice of burning esfand seeds to avert the evil eye is widely attested in early classical Persian literature (e.g., Lazard, Premiers poetes II, p. 12; Šāh-nāma, ed. Khaleghi, I, p.337; Farroḵī, p. 106).”

Furthermore “A Shiʿite tradition states that there is an angel in each of the plant’s leaves and seeds. It’s root drives away sorrow and magic, and the devil stays a distance of seventy houses away from homes in which it is kept (Šakūrzāda, pp. 611, 629).”

Today, many Middle Eastern and Central Asian countries (like India, Afghanistan, Tajikistan, Uzbekistan, Iran, etc.) use this plant, particularly for removing the evil eye from children, newborns, mothers, and those returning from funerals. In many of these countries, one can find an espandi (one performing the esfand ritual) selling his services on the streets.

Similarly «Smudging,» the practice of burning sacred herbs such as sage, sweetgrass, or cedar to cleanse the air and create a sacred space, has become increasingly popular. It is often seen as a harmless way to create a calming and peaceful atmosphere. This practice, originated with Native Americans and is believed to connect people to nature and the earth and the smoke from burning herbs is believed to remove negative energies.

 

II. HALACHA

Halachically speaking, it is prohibited to burn incense to any idol, including the Zoroastrian pagan god of fire. Even if one claims that they do not intend to serve the idol, it is still prohibited because it is similar to burning incense for a demon.

The Shulchan Aruch rules that one who burns incense to a demon, to connect with it and force it to do one’s will is guilty of worshipping idolatry, that is strictly prohibited.

The Bet Yosef brings the opinion of Rabenu Yerucham who states in the name of the Rashba that women that want to burn herbs or plants with good scents to perfume the air, may not do so for it resembles to one who burns incense to a demon. If however the intention is to REMOVE a bad odor from the house, that would be permitted.

Maran in the Shulchan Aruch rules like the opinion of the Rashba, that burning herbs incense with good scents is allowed only if it being used to remove bad scents. Based on this, the esfand plant would be prohibited, as it is not coming to remove any bad odor. Thus, even one would claim to like the esfand smell, it would still be prohibited, unless being used to remove bad odor.

The author of Shu”t Divrei Malkiel (5:104) also wrote unequivocally that one must abolish the custom of burning incense for the sick in his room to remove evil spirits, etc. He writes one must publicize that this is prohibited and is considered avodah zara.

This is also the conclusion of Sefer Ohr Lagoyim where the author prohibits the “bechor” incense commonly burned to remove the evil eye based on the sources cited above.

It should be noted, Rav Yitzchak Zilberstein (Chashukei Chemed - Beitza 23a) rules that chemical scents (as opposed to plants and herbs) are not included in the prohibition, and one may have scented air fresheners in the house to give it a good smell.

Furthermore as Rav Yisrael Belsky writes regarding Yoga:

“The truth, however, is that even if every little mantra was kashered with the most efficient kashering methods, and everything that seems forbidden was removed from it, it is still as if he is copying the entire worship of the baal?”. It is as if someone would find the original book on this idol (i.e. baal) and follow the techniques from beginning to end - except they would delete any reference to the idol itself.

The people who practice Yoga truly believe they are helping themselves [physically], but in fact, what they are doing is literally sacrificing themselves, sacrificing their Jewish souls.”

The same can be said regarding the burning of the Esfand seeds to ward off the evil eye. The fact that the very act of the Esfand ritual is in itself a supplication to the deity associated with it should prohibit burning Esfand seeds. See further in Rambam in his commentary to the Mishna (Avoda Zara 4:7) and Moreh Nevuchim (vol.3 Ch. 37).

Even if one would claim that one is not associating it with the deity, it would still be prohibited under the grounds of burning incense that are not meant to remove a bad odor.

Thus in conclusion, burning Esfand seeds and ‘smudging’ have roots in idol worship practices, and forbidden to be used even without intending to serve the deity associated with it.

 

III. REMOVING EVIL EYE (AYIN HARA)

When it comes to removing the evil eye that had been cast on the individual, the Gemara records that a woman went to Ribbi Yochanan for help with a recurring issue she was experiencing. Every time she immersed herself in the mikveh, she would see blood, which would require her to start counting clean days and then immerse herself again.

Ribbi Yochanan suggested that the woman’s problem might be caused by the evil eye, since everyone knew she was going to immerse in the mikveh. He advised her to tell her friends about her problem, so that their envy would be reversed and diverted.

Rashi and Meiri explain that by revealing her problem and concealing the fact that she was going to immerse, the woman’s friends would no longer be envious of her, and the evil eye would be removed.

Thus, according to Rashi the evil eye can be removed by living a modest life. However, according to the Tosafot citing the Aruch, the evil eye can only be removed by diverting the envy of those who cast it.

However, the common denominator as to how to keep the evil eye away is modesty. If one is modest and doesn’t flaunt or talk about it, no evil eye can effect him/her.

This idea is brought down in the Gemara where the sages advised Alexander the Great that if one wants to live, one should lower himself by living modestly so as to not get the evil eye. Furthermore, the Gemara says that blessing is only found on whatever is hidden from the eye.

The true Torah way that one can remove the ayin hara is modesty and not through any burning of objects (like plants, lead, etc).

 

IV. PLANTS THAT PROTECT FROM AYIN HARA

In the Rabbinical literature the plant known to protect (not remove) from the evil eye is Ruda (know as Ruta graveolens).

This is testified by the great Gaon, Rav Chayim Yosef David Azuali (famously known as the Chida) and the author of the Pele Yoetz, Rav Eliezer Papo that the Ruda plant is effective against ayin hara and against any kind of spells. It is very potent for one who carries it. Rav Ovadia Yosef would carry this plant in his pocket as a protection from Ayin Hara when he would attend public events (Sefer Rabenu pg. 106).

Burning any herbs and plants is not mentioned in the traditional Rabbinical sources. Even though it was very popular in the middle east, the Esfand plant is not mentioned in any of the sources.

Rav Chayim Kanievsky (Segulot Rabotenu pg. 336) was against this practice.

תרפוע ידי לע םדאל שיש ערה ןיע םיאיצומש dםידרח םהיניבו םישנא המכ םישועש המב תמא שי םאה יתלאשנ

ןכ תושעל ןיא :הבושת

 

V. CONCLUSION

Seeking out alternative methods to remove the evil eye that are not rooted in Judaism will only be detrimental. The most efficient way to remove it is to live a modest life.