In response to… Using “Ispandud/Esfand” Plant To Remove The Evil Eye

Rabbi Aharon Samekhov, rav of Beit Boruch Chai Shul in Rego Park offered a response citing Rav Avraham Yosef shlit”a, son of Rav Ovadia Yosef ztk”l, who seemingly allowed the practice of this Bukharian custom from a halachic standpoint, stating, “It is permissible to do so, because their whole intention is to ward off the evil eye.” Rabbi Samekhov added that with certain details followed the practice may be allowed. The question posed to Rav Yosef was: “In the Bukharian culture, it is customary to burn special dry herbs in a pan. The herbs give off smoke with a certain odor that is said to ward off the evil eye. The same pan (with the burning herbs) is then used to walk around the house filling it with smoke, as it says, “And they spin over the heads of the family members the pan. This custom is called: ‘Ispanados.’”

BJL: We thank the rav for taking the time to read, research, and respond to our column with much effort. Seeking to provide further clarity, we offerred the author the opportunity to respond to the inquiry.

Rabbi Nissan Shalomayev responds…

1. We find that Rav Avraham Yosef seemingly allowed this practice if the intention is to remove the evil eye and not an act of worship. However, that notion is debatable by the poskim. As we explained in the article, this practice stems from ancient Zoroastrian pagan religion. We have quoted Rav Yisrael Belsky  that writes: 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 followed 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.”

Thus, even if one would change the intentions to remove the evil eye, and not as an incense to a deity or demon, that will not necessarily kosher the action. This is coupled with the fact that in various cultures, including pagan traditions, burning incense has been associated with attracting spiritual forces. This belief suggests a connection between aromas and the presence of these entities. This smoke is like food to these demons, who then expect offerings to continue. Therefore, one should avoid foreign incense traditions, which lack holiness and could have the opposite of the desired effect.

2. Additionally, it is very difficult to rely on a single-line answer found online attributed to Rav Avraham Yosef. The description of the questioner lacks the main ingredient: the lachash song/prayer, which is universally the same throughout the world. Had the rabbi been informed of this fact and that the practice stems from the ancient Zoroastrian pagan religion, the answer might have been different.

Although there are poskim  who would sanction this practice as long as one adds a verse with Hashem's name, like And the L-rd will remove all sickness from you, (which the gemara expounds on regarding evil eye), or one prays to Hashem to help them get rid of the evil eye to show that their intention is for the sake of Heaven, this is not accepted by the majority of the poskim. Rav Bentzion Mutzafi  was asked whether it was permissible to go around the house reciting T’hilim while burning sage. The rabbi answered that it seems somewhat similar to the practices of the gentiles. Adding that such practices are unheard of among Torah-observant Jews. Thus, even reciting T’hilim and prayers while in the act of worship (burning sage) will not necessarily make it allowed.

Thus, the practice of replacing the lachash song/prayer for T’hilim or other prayers to Hashem is subject to debate. The chances of those steeped in this practice (the likes of older immigrants) replacing the lachash song/prayer are close to zero. They have seen their grandmothers and ancestors do it in this manner, and to say they will consider halachah that dictates changing the mantra is far from reality. Once the fence is breached, it will be breached completely.

3. 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 zarah. This is also the conclusion of Sefer Ohr Lagoyim where the author prohibits the bakhoor incense commonly burned to remove the evil eye based on the sources cited.

We find that Rav Bentzion Mutzafi  was asked whether it is permissible to burn in a house mor, frankincense, and the bakhoor for the purpose of cleaning negative energies, opening avenues for livelihood. The rabbi answered, this is imagination and nonsense that have sources in avodah zarah religion. Similarly, he said  that burning the bakhoor plant is a practice of the gentiles and imagination adopted from the Muslim  neighbors and should not be practiced. If the bakhoor plant is forbidden by the poskim, they will certainly agree to forbid the esfansd plant that has roots in avodah zarah.

Thus, as explained in the original article, according to the Shulchan Aruch, burning incense would be forbidden, unless one is removing a bad odor. This aligns with the opinion of Rabbi Michael Roshen , who states that smudging the house using herbs with good scents is forbidden unless done to remove bad odors [Shulchan Aruch, Yoreh Deah 179:18]. Similarly, Rav Shlomo Lalezarian , when asked if one is allowed to burn 'esfand' to remove the evil eye, replied that it is explicitly forbidden in the Shulchan Aruch, Yoreh Deah 179:18.

4. There are those who want to deduce from the words of Shulchan Aruch (179:18) cited that states:

 לקטר הבית בעשב שיש לו ריח טוב יש מי שאוסר אא"כ עושה כן כדי להסיר ריח רע

The deduction would be that when the Shulchan Aruch states that it is forbidden when it is ריח   טוב that automatically implies that ריח רע should be allowed. However, this creates a logical difficulty. If a good smell is forbidden because it resembles burning incense for a demon, then wouldn't a bad smell be even more forbidden? In other words, if the incense has a good smell, your intention could be simply enjoying the aroma and that is only permitted when used to mask a bad odor. But if the incense has a bad smell, why would anyone use it unless their purpose aligns with forbidden practices? I asked many talmidei chachamim and they have understood similarly .

Rav Rafael Shamsiyev in Bechori Yisrael writes  that it's possible we didn't hear the sages of Bukhara protest this practice because, at first, it was done in good faith to remove bad cooking odors, as was the practice during the times of the Gemara. However, as time passed, people strayed from the original reason (removing bad odor) and adopted another reason – burning the plant to ward off the evil eye and similar beliefs. Therefore, a spiritually sensitive person will stay away from this practice and Hashem will protect his children.

This aligns with the fact that people who typically burn esfand usually enjoy its smell. However, even if someone claims to dislike the smell, burning it would still be forbidden.

5. Some want to compare the burning of esfand to the halacha in Shulchan Aruch (O.C. 301:27) concerning darkei ha'Emori (Emorite practices). This halacha states that even if a practice is not inherently idolatrous and lacks a natural explanation for its effectiveness (as discussed by Maharik 88), it may still be permissible in case of medical treatments.

The comparison of burning esfand to medical practices is flawed. Medical needs are tangible conditions requiring treatment. In contrast, the evil eye is often a matter of perception and fear, burning esfand is not a genuine healing device for a non-existent illness. Furthermore, some use esfand as a preventative measure against the evil eye, complicating matters even more. Therefore, we cannot apply the Shulchan Aruch's discussion on darkei ha'Emori (acceptable Emorite practices) to mere perceptions and anxieties.

According to Maran, (Shulchan Aruch YD 179:18), even if there are plants with purported healing properties, he maintains that burning them for such purposes does not constitute a valid healing practice. Burning is only permitted when necessary to eliminate a foul odor.

While the concept of the evil eye can be complex, we've explored the authentic Torah approach in the original article. To conclude, a question posed  to the esteemed Rav Ben Tzion Mutzafi, a renowned mekubal and posek. Does the removal of the evil eye have any basis? If so, how should it be addressed? There have been rumors of an elderly woman in Jerusalem who removes the evil eye using lead. Can I consult her? The Rabbi answered: I haven't heard of such a practice. The best course of action is to diligently study Torah. By strengthening your connection to Hashem’s teachings, everything will work out. There's no need to seek out unproven methods.