Can the Evil Eye Cause Harm, Illness, or Even Death?

The search for a game-changing weapon is as old as time, where the attempt is always to find an unconventional weapon, one that the opponents do not have, or one that gives an advantage to the one who delivers the 'first strike'.

We find in our Torah portion an effort of this sort from the Moabite nation, who fear the Israelites preparing to fight them. The fact that Sihon, a strong king descended from the giants of ancient times, could not withstand the Israelite army necessitated new thinking by the Moabites. Therefore, Balak, the king of Moab, decided to escalate his plan and incorporate the unconventional weapon, that is, to recruit at full price the curses of Balaam, the prophet of the nations, a sorcerer known for his magical abilities.

Balaam himself usually employs an appropriate fee - with his impure and powerful mouth for such purposes, but this time he is limited because the Creator placed a restraint on his mouth. After persistent requests, he was permitted to go to Moab with restrictions, and he himself was forced to repeatedly admit to the king of Moab about his limitations: "Here, I have come to you; now, will I be able to say anything at all? The word that Hashem puts in my mouth, that I shall speak." Thus, he repeatedly disappoints Balak, king of Moab, with blessings placed in his mouth by Hashem.

However, Balaam has another weapon...

An Unconventional Weapon: Casting the Evil Eye on the People of Israel to Harm Them

In chapter 24 verse 2, it's written: "Balaam lifted his eyes and saw Israel dwelling according to their tribes." According to Rashi, based on the sages' words, we learn that in that eye-lifting, Balaam sought to use another unconventional weapon: "He sought to inject them with an evil eye, and behold you have his three traits: an evil eye, a haughty spirit, and a wide soul mentioned above." The evil eye is one of the traits attributed to Balaam in the Ethics of the Fathers.

So it says in Ethics of the Fathers, chapter 5: "Anyone who possesses these three things is of the disciples of Abraham our father, and three other things are of the disciples of Balaam the wicked. A good eye, a humble spirit, and a meek soul are the disciples of Abraham our father... an evil eye, a haughty spirit, and a wide soul are the disciples of Balaam the wicked."

Here, in that eye-lifting, Balaam tries to use the harmful power of his eyes, as Ibn Ezra wrote, "...for Balaam was an evil-eyed one called a destroyer. With the evil of his eye, he would do harm."

Some believe that the 'evil eye' is the 'superstitions' of old grandmothers. However, according to our sages, it is a dangerous action using a magical power present in people's vision – especially those outstanding in this regard, and they can harm their sight on living beings, plants, and even inanimate objects, to the point of destruction and death.

In the book of Responsa 'From the Heavens', revealed to one of the early ones, it is written: "You know and have heard that there are people whose fate is marked such that their eyes and tongues bring harm, and indeed, many ailments come from the evil eye, and many die from the evil eye as it is said in (Baba Metzia 107) 'ninety-nine from the evil eye and one from the natural way.' In prayers, we often mention the request to be saved from the evil eye, and on many occasions, publicity and noise are avoided because of the evil eye."

However, even those not educated with fears of hidden powers, and as can be found even among early sages who did not consider it, it is impossible to dismiss the many sources in the words of the sages in Halacha and Aggadah fearing the evil eye.

The Evil Eye - Envy and Greed in the Face of Another's Success

We will attempt to present the subject from another perspective according to commentators leaning more towards rational explanations. Amongst our sages, there is an approach that views the matter rationally. When admiration arises from someone's success, and the admirers view it with jealousy and greed, they provoke judgment and questioning of whether indeed it is deserved. Additionally, the very fact that by standing out and lacking modesty, people are led to envy, which triggers charges against him, turning his success into a trap. (Based on Rabbi Dessler - 'Michtav M'Eliyahu' and others).

It is very likely that both approaches are correct. Perhaps we can propose here a novelty that there is 'evil eye' and there is 'evil sight'. The expression 'evil sight' is a definition of an evil trait and behavior also attributed to Balaam. It is the opposite of 'good eye', the trait of Abraham our father.

Good eye is 'cheerful' and joy in the good of others, while 'evil sight' is envy and jealousy in another's success. One of the traits selected in Ethics of the Fathers chapter 2 as a fundamental trait from which one can develop their entire positive personality is the trait of 'good eye'.

Evil sight is envy and lack of graciousness, and as mentioned, besides being destructive to its owners, it can provoke accusations against one who causes others to envy and raises debate if they deserve all that good.

A Great Power Hidden in the Eye, Capable of Inducing Illnesses and Death

In contrast, 'evil eye' is the harmful vision which indeed is a negative spiritual power, a magical power present in the sight of wicked people! 'Evil eye = the eye of the wicked person'! Generally, this harmful look, which is addressed in Halacha mainly in neighbor laws, comes from jealousy, and indeed greed of eye certainly stimulates it - but it truly is an actual active force existing in the eye, and as we quoted above from the Responses 'From the Heavens', "there are people whose fate is marked such that their eyes and tongues bring harm ... and many ailments come from the evil eye, and many die from the evil eye".

How absurd it is, the chase of people after publicity, after flaunting their wealth and success. The great sages of Israel always instruct to flee from highlighting success, not just because of the trait of humility, but as a means of existential caution. In a generation entirely ostentatious, it might sound to some as taking the enjoyment out of life, but this way one can protect life itself.