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Jewish Faith And Gambling카테고리 없음 2021. 1. 15. 16:02
Gambling was known to the ancient world. Games of chance were an appreciated pastime, often turning into addiction, among the Greeks – Herodotus relates that the Lydians supposedly invented some games (History 1:94); among the Romans, who are known to have bet heavily on chariot races; and among the Teutons, of whose gambling habits Tacitus states that in their less sober moments they even gambled themselves into slavery (Germany, 24). While the Hebrews were also acquainted with gambling (Judg. 14), it was only from mishnaic days onward that the rabbis took a definitive attitude toward gambling.
The rabbis taught that a gambler cannot be considered a valid legal witness (Sanhedrin 24b-25a) and that his gambling is either considered theft or as a lack of commitment to doing real work. Also in some synagogues, celebration and a degree of gambling are encouraged at Purim, a Jewish celebration that commemorates Esther’s saving of the Jews in Persia. Jewish beliefs suggest that providing it is for a good cause, fundraising activities can include lotteries and raffles.
Professional and Compulsive Gambling
Professional gambling in any shape or form, whether among Jews or non-Jews, was severely frowned upon. The professional gambler was considered a parasite who was engaged in a useless endeavor and contributed nothing to better the world. Some rabbis went so far as to declare the professional gambler a robber whom the Mishnah (Sanh. 3:3) disqualified from giving testimony; he was looked upon as a spineless wastrel who, instead of engaging in the study of Torah or in the pursuit of an honest livelihood (Maim., Comm. to Mishnah, Sanh. 3:3), frittered his time and efforts away on a demeaning occupation and unseemly conduct (Rabban (ed. 1920), 224d; Mordekhai, Sanh. nos. 690, 695).
The rabbis recognized the inability of the compulsive gambler to control his passion for the game (Shiltei ha-Gibborim, Sheb. 756), considered him a moral weakling, and consequently dealt with him severely. One medieval rabbi advised: 'Do not show pity to the gambler who pleads 'pity me in order that I may not be shamed and disgraced by him who has won a gulden.' Better he be disgraced…' (Judah he-Ḥasid, Sefer Ḥasidim, ed. by R. Margaliot (1957), no. 1026; cf. no. 400). So vehement was his opposition to the gambler that if the latter were to lose his money and require assistance from charity, it was to be denied to him.
Public calamities that befell the Jewish community were often considered the consequence of, and the punishment for, excessive gambling. In 1576, in Cremona, three scholars proposed a ban on gambling after a pestilence had abated. They maintained that the popular passion to gamble was the main source of all calamities that had befallen the community. A similar view had been expressed earlier by Judah Katzenellenbogen (Isaac Lampronti, Paḥad Yiẓḥak, 3 (Venice, 1798), 54a).
Effects of Gambling
Community leaders, keenly aware of the painful and destructive effects of gambling upon an individual's character, meted out severe punishment. Gambling debts could not be collected through the Jewish courts (Resp. Rashba, vol. 7, no. 445). The gambler was often placed under ban, dismissed from the burial society (ibid., nos. 244, 270; Resp. Rosh 13:12), at times prohibited from holding his wedding in the synagogue courtyard (Loewenstein, in JJLG, 8 (1910), 184f.), not called to the Torah (Finkelstein, Middle Ages, 282–95), etc. Family life was also disrupted by gambling habits, and there is much evidence readily available to show how difficult relationships were between gamblers and their wives (Resp. Rashba, vol. 2, nos. 35, 286; vol. 7, no. 501; Rosh, resp. 82:2, inter alia). Women refused to live with such husbands; wife-beating and drinking were common (Zikhron Yehudah no. 71; responsa Maharyu no. 135) and the education of children was jeopardized (Rosh, resp. 82:2). Repelled by the conditions under which they were forced to live, gamblers' wives often sought divorce. The gambler's desertion of his family was not an uncommon occurrence. One moralist even suggested that women should join their husbands in their acts of gambling in order to save their marriages (Moses of Jerusalem (Moses Henochs), Brant-Shpigel, ch. 10).
Gambling was denounced not only by Jewish law and by Jewish moralists, but its evils and terrible consequences were warned against by popular folk singers, in colloquial expressions, and in proverbs. 'Gambling poems,' describing the sorrow of a home where the man gambles, speak pitifully of the mental anguish of the gambler's 'widow,' the hidden tears, and the neglect of the children.
Curbs on Gambling
Jewish writings mention many gamblers who made conscious efforts to curb their passion and activities. A common practice among them was to take an oath not to indulge in games of chance, although this usually resulted in a double violation: gambling and breaking a vow. The vows varied: some gamblers set a time limit to their vows; others excluded specific days or special occasions; while still others only refrained from placing monetary stakes, but played, for example, for stakes of fruit (Resp. Rashba, vol. 3, no. 305; Maharshal, resp. no. 185). Rabbis discouraged hasty vows, realizing that these did not lessen the lure of games of chance.
Exemptions
Communal restrictions to suppress gambling were often enacted; the frequency of these enactments, however, shows how futile the prohibitions were and how popular the games. Taking into consideration the attraction of games and gambling, the enactments were flexible: on many festive occasions (e.g., Ḥanukkah, Purim, the intermediary days of Passover and Sukkot, and the New Moon) the restrictions were lifted (Israel Bruna, resp. no. 136). Special family occasions also received communal dispensation for gambling (Finkelstein, Middle Ages, 228–42, 284–91). In general, however, the prohibitions were enforced and accompanied by severe penalties: excommunication and flagellation were commonly meted out to transgressors (Resp. Rashba, vol. 7, nos. 244, 270); fines were imposed and honorary functions within the synagogue withheld.
Types of Games of Chance
The medieval gambler was enticed by all sorts of games. Dice were known from ancient times, and games such as 'odds or evens' played with pebbles, knucklebones, and bowling were also quite old. Games with nuts, although often played by children, were also a pastime for the gambler (Haggahot Mordekhai, Sanh. nos. 722–3; Resp. Maharam of Rothenburg, ed. Prague, no. 94). Not until the 15th century did cards capture the fancy of the Jewish masses (I. Abrahams, Jewish Lifein the Middle Ages (19322), 415ff.). Tennis, popular among the Jews of Italy during the 16th century, was, just as chess, not merely played as a pastime but enormous stakes were wagered upon the outcome of such matches (Henderson, in JQR, 26 (1935/36), 5; for cards and chess see *Games). By the 18th century, lotteries were very popular. The different types of gambling were not universal; each country had its own fads and favorite games.
Many authorities felt that it was permissible to indulge in games of chance on occasions (Mordekhai, Sanh. 690f.). Gambling, however, carried with it a stigma; but while public opinion looked down upon it, all the private and communal efforts to stem the tide of gambling did not stop Jews from indulging frequently. One scholar even urged the abolition of all decrees against gambling since men could not withstand such temptation (Mordekhai, Shev. 787).
Synagogue Gambling
Gaming in the synagogue was not uncommon; a sharp contrast was drawn, however, between the usual forms of gambling and cases where the primary motive was not personal gain. A multitude of responsa cite instances where the winnings at games of chance were not considered fruits of sin (e.g., Resp. Maharam of Rothenburg, ed. Prague, no. 493). One of the clearest statements was made by Benjamin *Slonik who differentiated between gambling for private gain and that in which the winnings, even if only in part, went to charity. He saw no violation in the latter case and demanded full payment of gambling debts to charity. There were many instances where the rabbis and communities joined in games of chance. One rabbi ruled that he who wins at a lottery should pronounce the blessing She-Heḥeyanu; should one win together with a
These findings might have bearing on the modern controversy over congregationally sponsored bingo and card games organized to raise funds to meet the tremendous budgets of the synagogues. Jewish history and rabbinic literature shows that such methods are not new. Synagogues and communities have indulged in similar games in the past, and the revenues have been used to meet their financial obligations. Rabbis not only did not frown upon such acts but frequently encouraged them. The *United Synagogue of America at successive conventions has, however, ruled that bingo is a form of fund-raising not to be permitted by their congregations, the opinion being that it is not in keeping with the spirit of Judaism.
BIBLIOGRAPHY:
L. Loew, Die Lebensalter in der juedischen Literatur (1875), 323–37; V. Kurrein, in: MGWJ, 66 (1922), 203–11; I. Rivkind, in: Tarbiz, 4 (1932/33), 366–76; idem, in: Horeb, 1 (1934), 82–91; idem, Der Kamf kegen Azartshpilen bay Yidn (1946); I. Jakobovits, Jewish Law Faces Modern Problems (1965), 109–12; L. Landman, in: JQR, 57 (1966/67), 298–318; 58 (1967/68), 34–62; idem, in: Tradition, 10:1 (1968/69), 75–86; I. Abrahams, Jewish Life in the Middle Ages (19322), 397–422; ET, 2 (1949), 113; 5 (1953), 520–2; J. Bazak, in: Ha-Peraklit, 16 (1960), 47–60; idem, in: Sinai, 48 (1961), 111–27. ADD. BIBLIOGRAPHY: M. Elon, Ha-Mishpat ha-Ivri (1988), 1:193f, 576, 658, 665; idem, Jewish Law (1994), 1:218f.; 2:710, 814, 822; M. Elon and B. Lifshitz, Mafte'ah ha-She'elot ve-ha-Teshuvot shel Ḥakhmei Sefarad u-Ẓefon Afrikah (legal digest), 1 (1986), 15; B. Lifshitz and E. Shohetman, Mafte'aḥ ha-She'elot ve-ha-Teshuvot shel Ḥakhmei Ashkenaz, Ẓarefat ve-Italyah (legal digest) (1997), 13; Sh. Warhaftig, Dinei Ḥozim be-Mishpat Ivri (5735 – 1975), 212–31; idem, 'The Contract Involved in Lotteries and Gambling According to Jewish Law,' in: Sinai, 71 (5732 – 1972), 229–40; B. Lipschitz, Asmakhta – Ḥiyyuv ve-Kinyan be-Mishpat ha-Ivri (1988), 81–83; A.C. Shapira, 'Purchasing Lottery Tickets,' in: Teḥumin, 5 (1984), 301–2; Y. Cohen, 'A Married Woman's Winning the Lottery,' in: Teḥumin, 5 (1984), 303–14.
Sources:Encyclopaedia Judaica. © 2008 The Gale Group. All Rights Reserved.
Gambling may be a popular pastime in the modern world, but it's by no means a new concept. The way we gamble may have evolved, but gambling is often accepted as one of the oldest forms of entertainment.
Luck and fate orientated rituals are documented in some of the oldest religious books and texts.
Which is interesting as for some, gambling may be considered wrong or a sin, but do religious beliefs on gambling support this argument?
Before we look at how religion views gambling, we feel it's important to clarify that we're talking about gambling as being a pastime enjoyed by many for the sole purpose of entertainment and as always, anyone who does gamble should always play responsibly.
So, what do the five major religions in the world say about gambling and how do the opinions and beliefs about gambling vary between different religions?
Hinduism
Despite a dice game forming a large part of one of the major texts in the Hindu belief system, Hinduism tends to view gambling negatively.
Gambling for entertainment would likely be frowned upon in the Hinduism belief and in some Hindu practices gambling of any kind is forbidden, while other sects consider the motivations and outcomes of gambling to decide its morality.
It is in the Hindu text the Mahabharata, thought to have been written in the 8th and 9th centuries BCE, that the dice game we mentioned forms an important part of the second book, the Sabha Parva.
In the Sabha Parva, or the book of the Assembly Hall as it is otherwise known, the king Yudhishthira is tempted into playing a game of dice in order to conquer the kingdom.
During this dice game, Yudhishthira is tricked into giving away his entire kingdom and his family are sent into exile for 12 years.
Buddhism
As one of the world’s oldest religions, Buddhism is recognised as being one of the more adaptable and flexible religions. So, it may come as no surprise that Buddhism has a fairly relaxed approach to gambling. Buddhism categorises gambling into three types, recreational, habitual and addictive.
While extreme or addictive gambling is not condoned in the Buddhist faith, gambling for recreational and even habitual purposes is accepted, players are however encouraged to be cautious when making bets to ensure they are playing responsibly and avoid crossing the line into addictive gambling.
Interestingly, given the relaxed views on gambling in the Buddhist faith, the running of lotteries and raffles nor the buying of tickets for these can be used to raise funds for Buddhist organisations.
Judaism
The practice of gambling does not feature heavily in Judaic texts. However, playing for money was traditionally frowned upon by authorities and professional gamblers were not seen as reliable witnesses in a court law, as they were not deemed to create anything of worth.
That said, the Torah does mention the casting of lots, the practice of using dice or different length sticks to make decisions, similar to how in the modern world we flip a coin, the casting of lots features in the story of Jonah and the Whale.
It's worth mentioning that Hanukkah celebrations often include the dreidel, a spinning top game, usually played in a family setting, where players bet small amounts of money on a particular outcome.
Also in some synagogues, celebration and a degree of gambling are encouraged at Purim, a Jewish celebration that commemorates Esther’s saving of the Jews in Persia.
Jewish beliefs suggest that providing it is for a good cause, fundraising activities can include lotteries and raffles.
Leader of Conservative Judaism in the UK, Rabbi Louis Jacobs, stated that playing cards, betting on horses and taking part in games of pure chance are accepted in Judaism as long as people are careful and responsible.
Christianity
The Bible often references the practice of casting of lots, which as we mentioned earlier is the practice of using methods such as the rolling of dice to make decisions without bias.
One of the most notable mentions of the casting of lots is in the book of Exodus when Joshua determined where 12 tribes would settle disputes by using this method.
It's also been stated by gospel writers that at the crucifixion of Jesus, the Roman soldiers cast lots to decide who would get his clothing.
Another mention in the Bible comes when deciding who to replace disciple Judas Iscariot with. His replacement St Matthias was chosen by casting lots.
It's also common practice for Christian churches to use methods such as raffles to raise money for the repairs or maintenance of the church and church fetes often feature games such as tombolas to support their fundraising efforts.
Islam
Gambling is usually considered forbidden (or haram) in Islam. However, the Quran does allow gambling in certain circumstances, usually when it is a guaranteed win.
This supports the belief of not being wasteful with money and to appreciate the hard work that is involved in acquiring wealth.
Jewish Faith And Gambling Act
The Prophet Muhammad said in the Sunan Abu Dawud that “Wagers are allowed only for racing camels or horses, or shooting arrows.” So while gambling is typically frowned upon in Islam, some exceptions do apply.
Although it's believed that these exceptions were included to help encourage early Muslims to be ready to defend themselves and not solely for entertainment.
Jewish Faith And Gambling Laws
Gambling is forbidden in many Muslim countries, and failure to adhere to these laws can result in penalties including fines and imprisonment.
Countries such as the Arabian Gulf have a more relaxed view of gambling. Tourists and non-believers are permitted to gamble under strict supervision, but these relaxed rules are not extended to Muslims.
Jewish Faith And Gambling Law
While each religion seems to take its own stance on gambling, it is a common theme throughout the belief systems that gambling for entertainment is generally deemed to not be too problematic, providing players are careful and gamble responsibly. However, extreme gambling or addictive gambling is not permitted and is seen as a big problem.