Whistling: Allowed Or Not?

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I. Introduction

Amongst the Bukharian Jewish community, a long-standing tradition has been passed down through generations, cautioning against whistling indoors. This deeply ingrained belief is rooted in a belief that whistling within the confines of one's home can summon malevolent spirits, known as Shedim. According to this notion, the high-pitched sound of whistling serves as an unwitting invitation to these mischievous entities, potentially disrupting the peace and harmony of the household. While not all Bukharian Jews may adhere to this custom, its widespread observance prompts the question: is there any truth to this belief?

II. Poskim

A thorough review of the rulings of the Rishonim and poskim, reveals that whistling is explicitly permitted, even on Shabbat, with no mention of any mystical or rational prohibition.  This permissive stance is explicitly stated by the Rama in the Shulchan Aruch (Orach Chayim 338:1) which states "Those who whistle to friends, like birds, may do so on Shabbat.”

Rav Ovadia Yosef quotes in Chazon Ovadia (Shabbat, vol. 5, pg. 226), Rav Chida¹ that notes that whistling was a common practice in Germany and Poland, even among esteemed rabbis. The fact that this statement is presented without objection underscores the widespread acceptance of whistling within Jewish tradition. Yalkut Yosef (Shabbat, vol. 5, 338:9) writes that while whistling on Shabbat is technically permissible, it is preferable to refrain from doing so, as it is not considered a respectable activity to engage in publicly, especially among Torah scholars (bnei Torah).²

III. Mystical Reasons

Some have proposed based on Kabbalistic thought that whistling can awaken harsh judgments, implying a mystical basis for refraining from this activity.³ Rabbi Meir Mazuz, for instance, recounts a statement attributed to Rabbi Nissan Pinson,⁴  alluding to mystical reasons for avoiding whistling.⁵ However, a closer examination of traditional sources reveals a lack of concrete evidence supporting this claim.

In fact, Sefer Shabbat BeShabbato (p. 327) explicitly states that no source can be found to substantiate the notion that whistling is prohibited. This assertion is corroborated by Rav Ephraim Greenblatt, who recounts that as a schoolboy, he was advised against whistling, but upon further investigation, he was unable to find any reliable source prohibiting this practice.⁶

Rabbi Yaakov Goldstein⁷ writes  that whistling was a common practice at Chassidic gatherings led by the late Lubavitcher Rebbe, Rabbi Menachem Mendel Schneerson. The Rebbe himself would often whistle during these gatherings, and he encouraged others to follow suit, thereby promoting a joyful and lively atmosphere. In 5736, the Lubavitcher Rebbe delivered a comprehensive address specifically addressing the topic of whistling. During this talk, the Rebbe unequivocally dismissed the notion that whistling is prohibited or that it is associated with non-Jewish customs⁸  or practices.⁹

The concept of whistling is notably recorded in the Tanach, where it is associated with the future era of redemption. In the book of Yeshayahu (5:26), it is written, "He will raise a banner for the nations from afar and whistle to them from the ends of the earth; behold, it shall come swiftly." This biblical reference suggests that whistling serves as a divine signal, heralding the arrival of redemption. Furthermore, the prophet Zechariah (10) also employs whistling as a metaphor for redemption.

Interestingly, scripture also suggests that David Hamelech whistled during the jubilant celebration of the Ark's return.

IV. Conclusion

Although some Bukharian Jews may adhere to this custom, whistling is generally allowed. Interestingly, in many Asian cultures, such as China, Japan, and Korea, whistling indoors is considered impolite and may even attract unwanted spirits. In these cultures, whistling is deemed rude or disrespectful, particularly when done indoors. A similar belief exists in Greece. In Russian culture, whistling indoors is believed to bring bad luck and potentially even financial losses. Thus, it is likely that this custom was adopted by Jews during the lengthy period of exile.

¹ Machazik Beracha Siman 338

  ילקוט יוסף שבת כרך ה עמוד ע

ט אלו שקוראים לחבריהם בשבת ומצפצפים בפיהם בשריקה, אין בזה איסור מצד השמעת קול בשבת, דכיון שעושים כן בפה לא גזרו בזה. והמחמיר תבא עליו ברכה, ובלאו הכי אין דרך בני התורה לשרוק בפיהם גם בימי החול.

 ³ See Magid Mesharim Parashat Achare Mot

הדד בן בדד איהי קליפ' דלקבל נצח ושמלה איהי קליפה דלקבל הוד ושמלה ושמאלא כלא חד למימר דאיהי לקבל הוד דאיהו בסטר שמאל' ממשרקה כמו שריקו' עדרים דשריקות' רמיז לתוקפא דדינא

 ⁴  A prominent Chabad rabbi in Tunisia's Jewish community, working tirelessly to promote Jewish education and traditions.

 ⁵ Shu”t Mekor Neeman 1:445

שאלה: האם מותר לשרוק בשבת

תשובה: מצד דין שבת מותר. אבל אין דרך בני תורה לשרוק בפיהם גם בחול (עיין בש"ע א"ח סימן של"ח ס"א בהגה, ובילקוט יוסף שם סעיף ט'). וכן שמעתי מהרה"ג ר' ניסן פינסון זצ"ל בתונס, שהיה מוחה בתלמידים השורקים ואמר ששריקה מעוררת דינים רח"ל

 ⁶ Rivevot Efraim (vol. 8, siman 204)

 ⁷ https://shulchanaruchharav.com/halacha/from-the-ravs-desk-is-whistling-permitted-and-is-it-considered-the-ways-of-gentiles/

 ⁸ See Divrei Harav p. 197

מרגלא בפומייהו דאינשי (יהודים זקנים מאירופה היו אומרים) שרק נכרים שורקים בפיהם (גויים פייפען) אבל לא יהודים

 ⁹ Sichot Kodesh 5736 Purim Sicha 8