Insights Into Halachah: Palm Reading and Chochmas HaPartzuf [Physiognomy]
Palm Reading and Chochmas HaPartzuf [Physiognomy]
Introduction
As we begin the Torah anew, I would like to explore the fascinating subjects of palm reading and chochmas hapartzuf. While this may initially seem like an unusual topic with which to begin our new cycle with, we will soon discover that the Ramban derives a source for these disciplines from two pesukim in this week's parashah.
In the pages that follow, we will examine what palm reading and chochmas hapartzuf actually are, and we will trace some of the earliest sources that discuss them. We will also seek to determine their halachic status: Is it permissible to make use of such disciplines? Is it acceptable lechatchilah, only bedieved, or perhaps entirely prohibited?
Is it true that certain practitioners refrain from examining patients during the Yamim Noraim period, recognising that sincere tefillah has the power to alter a person's destiny? What did Rav Wosner tell those who became fearful after hearing ominous predictions regarding their future?
The Gemara in Berachos (58a) teaches that upon seeing six hundred thousand Jews one recites the berachah of “Baruch Chacham HaRazim.” Under what circumstances can this berachah be recited upon seeing a single individual? Why do some have the custom to look at their fingernails during Havdalah? And if a bochur suspects that his rosh yeshivah or maggid shiur is proficient in chochmas hapartzuf, would covering his forehead do him any good?
These questions, and many others, will be explored below.
Palm Reading
Palm reading, or by its professional name, chirology, is a discipline that claims to reveal and describe a person's nature, traits, personality, past, and future through the study of the lines and features of the hand.
It bases its analysis on reading the lines of the palm (such as the life line, wealth line, head line, fate line, heart line, health line, and others), together with an examination of the hand's characteristics (including its shape, structure, length, thickness, flexibility, softness or firmness, skin ridges, elevations, and distinctive markings).
Practitioners in this field claim to be able to discern not only a person's character, but also future events that may befall that individual. The palm is divided into various regions, each corresponding to different aspects of a person's personality and life. The more pronounced and prominent particular lines appear, the stronger the qualities or influences they are believed to represent.
The reading is generally performed on the dominant hand, while the non-dominant hand is said to reflect the subconscious mind or the latent potential within the individual. Numerous methods of palm reading exist, and some of them even contradict one another.
Chochmas HaPartzuf [Physiognomy]
According to the discipline of physiognomy, the face serves as a mirror through which the soul, with all its layers and dimensions, is reflected. By studying the face, one is believed to gain insight into a person's character and personality.
The analysis focuses on all parts of the head, from the forehead to the chin, including the skin, hair, facial structure, forehead, eyes, eyebrows, nose, cheeks, ears, mouth, lips, teeth, and chin.
Since these physical features generally do not undergo significant change throughout a person's lifetime, they are regarded as fundamental characteristics or inherited genetic traits.
Torah Sources
Moshe and Yisro
Numerous early sources discuss the disciplines of palmistry (palm reading) and chochmas hapartzuf. Among the earliest is the Zohar HaKadosh (Raza DeRazin, Parshas Yisro 70a; Zohar Chadash ad loc.; Tikkunei Zohar, Tikkun 70).
Commenting on Yisro's advice to Moshe Rabbeinu to appoint leaders over the people, the Zohar explains the words, “Ve'atah sechezeh” – “And you shall discern” (Shemos 18:21). How was Moshe to identify those worthy of leadership? The Zohar explains that he did so by examining their facial features and the markings of their hands. Specifically, six primary areas were scrutinised: the hair, eyes, nose, lips, face, and the lines and markings of the hands. In addition, the wrinkles and formations of the forehead, eyes, and face were carefully observed. Through these signs, Moshe was able to discern those best suited to assume positions of communal leadership.
The Ramak, in his Ohr Yakar, as cited by Ohr HaChamah, explains this passage similarly.
Rabbi Chaim Vital, however, writes in his glosses there that this was the wisdom of physiognomy possessed by the Arizal. He adds: “As for us, we possess virtually no knowledge of it.”
A well-known tradition relates that the Arizal declined to teach this wisdom in its entirety even to Rabbi Chaim Vital, despite having instructed him in every other branch of wisdom that he wished to learn. (This account is recorded by the Chida in his sefer Midbar Kedemos.)
Eliezer and Rivkah
Rabbi Yehudah Modran zt"l, in his Pri HaEitz (Parshas Chayei Sarah), writes that Eliezer, the servant of Avraham, recognised from Rivkah's facial features and markings that she was a righteous woman, worthy of becoming Yitzchak's wife, and that the proposed match stemmed from a source of holiness.
According to this approach, Eliezer's test at the well did not constitute an act of prohibited divination. Rather, it served merely to confuse and mislead the forces of impurity. This, he explains, is the deeper meaning of the expression, “Through her I shall know” - that is, through the form and markings reflected in her countenance.
Hidden Mysteries of Torah
It is well known that the Ramban, in this week's parsha (Bereishis 5:1), cites Rav Sherira Gaon, who writes that the Sages transmitted from generation to generation the wisdom of facial recognition and the interpretation of bodily markings.
Certain aspects of this wisdom are alluded to in the pasuk, “Zeh sefer toldos ha'adam” – “This is the book of the generations of Adam” (Bereishis 5:1), while other elements are hinted to in the following pasuk: “Zachar u'nekeivah bera'am” – “Male and female He created them” (Bereishis 5:2).
The Ramban writes that these esoteric teachings and mystical traditions were entrusted only to individuals who exhibited signs of being worthy recipients of such profound wisdom.
He further observes that these traditions had already been lost in his own generation, concluding: “We have not merited to possess them.”
The teaching of Rav Sherira Gaon is discussed at greater length in Teshuvos HaGeonim (simanim 99 and 122), where he elaborates upon the qualifications required of those deemed worthy to receive these hidden secrets of the Torah.
There he cites the Gemara (Chagigah 13a-14a), which teaches that the hidden secrets of Torah, such as Maaseh Merkavah, Sefer Yetzirah, and Maaseh Bereishis, should be taught only to one who possesses five qualifications: 1) Sar Chamishim - a leader of fifty. 2) Nesui Panim - one who is respected and held in esteem. 3) Yo'etz - a counsellor. 4) Chacham Charashim - one possessing profound wisdom. 5) Navon Lachash - one capable of understanding and transmitting subtle matters.
Those qualified for such wisdom would gather in secluded places where no one would pass by. There they would daven for Heavenly mercy, asking that whoever was truly worthy in the eyes of Heaven should have his eyes enlightened and be granted understanding of these hidden mysteries.
Better to Remain Simple and Trust in Hashem (Part 1)
The Rema (Orach Chaim 664:1), discussing the custom of examining one's shadow in the moonlight on the night of Hoshanah Rabbah, writes that one should not be excessively meticulous in matters of this nature, lest doing so adversely affect his mazal. Moreover, since most people do not properly understand these subjects, the Rema concludes: “Tov liheyos tamim v'lo lachkor asidos” – “It is preferable to remain innocent and wholehearted, and not to investigate the future.”
Similarly, the Aruch HaShulchan (Orach Chaim 664:11) writes that it is not fitting for the Jewish people to occupy themselves with such matters. A person can perform teshuvah in a single moment, and through sincere teshuvah his situation can be transformed from bad to good. Therefore, one's attention should be directed solely toward our Father in Heaven.
The Kaf HaChaim cites the Recanati, who relates a remarkable incident. A certain individual examined his shadow in the moonlight on the night of Hoshanah Rabbah and noticed that no shadow appeared above his head, a sign that was traditionally regarded as ominous. Deeply shaken, he spent the entire night weeping, praying, and engaging in heartfelt teshuvah. Later, when he looked again, he saw that the shadow had reappeared above his head. From this story we see the tremendous power of teshuvah, which has the ability to overturn even the harshest decrees.
I likewise heard in the name of Rav Shmuel HaLevi Wosner zt"l concerning a famous expert who would periodically come to Bnei Brak and predict future events. Many people trembled in fear of what he might say about them. Rav Wosner commented that a single heartfelt tefillah has the power to change everything.
A striking observation is recorded in Maaseh Tuviah, authored by the renowned physician Rabbi Tuviah Katz. In the section entitled Olam Katan, he writes that when a person's nature and character traits undergo a genuine transformation, the lines and markings of both his palms and his face change as well. According to this understanding, these signs are not fixed and immutable. Rather, they reflect the person's current spiritual and emotional state, a reality that can itself be altered through growth, teshuvah, and self-improvement.
Better to Remain Simple and Trust in Hashem (Part 2)
It is said that some of the foremost practitioners of physiognomy and palmistry refuse to receive visitors during the opening days of the year, particularly throughout the Yamim Nora'im. During this period, when the gates of tefillah and teshuvah are especially open, a person's spiritual standing is in a state of constant flux. As a result, they maintain that the signs and markings by which they assess an individual are likewise subject to change, for better or for worse.
Indeed, some claim that if a person were to photograph the palms of his hands before Yom Kippur and then photograph them again afterwards, he would be able to detect visible changes in the lines and markings of his palms.
Ultimately, however, the Jewish people are not bound by the dictates of fate. This idea is reflected in the Torah's description of Avraham Avinu:
“And He took him outside” (Bereishis 15:5).
Rashi, citing the Medrash, explains that Hashem told Avraham:
“Leave your astrology behind. You have seen in the constellations that you are destined not to have a child. I will give you a different name, and your mazal will be changed.”
Even if there exists a wisdom capable of discerning a person's tendencies, character traits, or even certain Heavenly indications, a Jew is never imprisoned by them. Through teshuvah, tefillah, ma'asim tovim, and the boundless mercy of Hashem, a person's destiny can be transformed.
Rather than becoming preoccupied with signs, predictions, and forecasts, it is far preferable to place one's trust in Hashem with simplicity, sincerity, and wholehearted faith. For He alone directs all events, overturns every decree, and holds the future entirely in His hands.
Rabbi Yishmael's Mastery of This Wisdom
The Ramban, in his Derashos (Derush Torah Temimah, pg. 161), writes that the study of palm markings and facial recognition continued even in later generations. According to the Ramban, these disciplines were not mere folklore or superstition, but were founded upon authentic and ancient traditions transmitted through the generations.
He explains that the bearers of Torah inherited these esoteric teachings from Rabbi Yishmael, who was renowned for his expertise in this field and was therefore known as "Rabbi Yishmael d'Heichalos v'Hakaras Panim" - Rabbi Yishmael of the Heavenly Chambers and the Wisdom of Facial Recognition.
The Ramban further notes that even the scholars of the nations of the world possessed fragments of this wisdom. Their understanding, however, was limited to its more superficial and natural dimensions. The deeper and more profound aspects remained the province of the Torah sages. As those great sages passed from the world and the chain of transmission weakened, much of this wisdom was lost as well, leaving behind only fragmented and often distorted remnants in the hands of a select few.
The Berachah of "Chacham HaRazim"
The Ramban offers a profound explanation of the Gemara (Berachos 58a), which teaches that upon seeing a gathering of six hundred thousand Jews, one recites the berachah:
“Baruch Chacham HaRazim” – “Blessed is the Knower of Secrets.”
The Gemara explains that no two people possess identical minds, just as no two people possess identical faces.
According to the Ramban, this relationship is not coincidental. A person’s inner essence is reflected in his outward appearance. Every face expresses a unique combination of character, personality, and thought. Hashem alone knows the innermost feelings, thoughts, and motivations of each individual amongst the countless members of Klal Yisrael.
The Ramban further explains that there occasionally exists an extraordinary individual whose wisdom encompasses every branch of knowledge and whose intellect, in a sense, contains all varieties of human understanding. Such a person may be regarded as possessing the significance of an entire multitude.
Upon seeing such an individual, one may recite the berachah of “Baruch Chacham HaRazim.”
The Ramban relates an incident involving a sage who, through his mastery of facial recognition, perceived that a colleague had attained this exceptional level of wisdom. Upon seeing him, he immediately recited “Baruch Chacham HaRazim.”
His colleagues were troubled by this act, for they realized that they themselves lacked such mastery of Rabbi Yishmael's wisdom of facial recognition. They cast an envious eye upon him, and shortly thereafter he passed away.
Looking at the Fingernails During Havdalah
The Tur, citing Rav Hai Gaon (Teshuvos HaGeonim, siman 49), records a tradition received from earlier sages that the markings of a person’s hand contain signs associated with blessing and prosperity.
The Taz (s.k. 2) and the Mishnah Berurah (298:9) explain that this tradition forms one of the reasons behind the widespread custom, cited by the Rema, of looking at the fingernails of the right-hand during Havdalah on Motzaei Shabbos.
According to this explanation, one should not focus solely upon the fingernails themselves, but should also glance at the palm and the markings of the hand. Doing so is regarded as a siman berachah and a source of blessing.
Aristotle and His Colleagues
The study of physiognomy and palmistry was known amongst the Jewish people for many centuries, although relatively little written material on the subject has survived.
Likewise, amongst the nations of the world, several of antiquity's most prominent philosophers and scholars occupied themselves with these disciplines. Among those associated with the study of physiognomy and the hand were Democritus, Aristotle, Hippocrates, and Pythagoras, who investigated these subjects from a very early period.
Various Works on the Subject
Approximately five hundred years ago, Rabbi Moshe ben Eliyahu Galino of Crete authored a work entitled Toldos HaAdam, dealing with the wisdom of physiognomy and palmistry. The sefer was first published in Constantinople in the year 1514 and was later reprinted numerous times, sometimes under different titles, including Chochmas HaYad and Divrei Chachamim.
Another notable work is Shoshanas Yaakov, authored by Rabbi Yaakov ben Mordechai of Fulda and published in Amsterdam in 1706. Approximately one hundred and fifty years later, an abridged version appeared in Yerushalayim under the title Chochmas HaYad VeHaPartzuf.
In more recent times, a popular volume on this subject has circulated under the title Sod Chochmas HaPartzuf, Chochmas Kaf HaYad (“The Secret of Physiognomy and Palmistry”).
The Opinion of Those Who Forbid
Rabbi Nosson Gestetner zt"l, in Shu"t Lehoros Nosson (vol. 6, siman 79), discusses a question raised by Rabbi Yaakov Moshe Hillel shlita: Does one who seeks predictions about the future through facial recognition or the markings of the hand violate the Torah obligation of “Tamim Tihyeh Im Hashem Elokecha” (“You shall be wholehearted with Hashem your G-d”)?
Rabbi Gestetner rules unequivocally that any attempt to investigate the future through palmistry, physiognomy, or similar means is prohibited on a Torah level because it conflicts with the positive commandment of Tamim Tihyeh. The very pursuit of foreknowledge, he argues, runs counter to the wholehearted trust and reliance upon Hashem that the Torah demands.
The only sanctioned method of inquiring about the future was through the Urim VeTumim.
This follows the approach of the Ramban (Sefer HaMitzvos, Mitzvah 8), who explains that the essence of Tamim Tihyeh is to direct one's heart exclusively toward Hashem, to believe that He alone controls all events and knows all future occurrences, and to seek knowledge of the future only through Divine channels such as prophecy or the Urim VeTumim, rather than through astrologers or other predictors.
This is also the implication of Rashi who explains the pasuk “Tamim Tihyeh Im Hashem Elokecha” to mean: “Walk with Him in simplicity and wholeheartedness. Place your hope in Him. Do not investigate the future. Whatever comes upon you, accept with innocence and trust. Then you will be with Him and belong to His portion.”
Rabbi Gestetner emphasizes that this prohibition remains in force even if physiognomy and palmistry contain genuine elements of truth. After all, according to the Ramban, even astrology may possess some validity, yet the Torah still forbids relying upon it.
Indeed, he argues, these traditions were never intended as tools for predicting the future. As indicated by the Zohar, their original purpose was to identify individuals suitable for leadership and positions of communal responsibility.
Similarly, the Ramak, cited in Ohr HaChamah (on the Zohar, at the beginning of Parshas Yisro) suggests that the sages who possessed this knowledge also knew the precise boundaries governing its permitted use. For example, it could be employed to determine whether someone was fit to lead the community, whether a talmid was worthy of receiving certain wisdom, or whether one should enter into a business relationship with him.
A Form of Me'onen [Divination]
The Kerem Shlomah of Rabbi Shlomah Gross (Yoreh Deah 179) cites the Lechem Mishneh (Hilchos Avodah Zarah 11:9), who discusses a person who declares: "I will examine your palm and tell you what future events await you."
According to the Lechem Mishneh, such conduct falls under the prohibition of me'onen [divination]. This position is likewise cited by the Zivchei Tzedek.
Furthermore, the Lechem Mishneh maintains that one who engages in such activity may even be liable for lashes, since a concrete action has been performed.
The Kerem Shlomah concludes:
“The precise parameters of this issue still require further analysis.”
Elsewhere (s.k. 7, ois 2), he writes:
"Likewise, one should not attempt to determine future events through the wisdom of the hand or the face."
He also discusses there the opinion of Rabbi Yosef Shalom Elyashiv zt"l regarding this matter.
The Opinion of Those Who Are More Lenient
On the other hand, Rabbi Moshe Sternbuch shlita writes in Teshuvos VeHanhagos (vol. 1, siman 454) that one may inquire through palmistry regarding present circumstances or future developments.
In his view, the prohibition of Tamim Tihyeh applies only when a person actually places his trust in such predictions. However, if one's purpose is merely: “To know his mazal so that he may strengthen himself in teshuvah and good deeds, then there is no outright prohibition.”
Nevertheless, Rabbi Sternbuch stresses that engaging in such matters is still inappropriate and should be avoided.
He supports this position from the wording of the Rema (Orach Chaim 664), who states that it is "not proper" to investigate the future. This language implies that, while such conduct is discouraged, it may not constitute an outright prohibition.
Similarly, the Sefer Chasidim (605) appears to indicate that although the practice is not absolutely forbidden, a person who is concerned for his spiritual welfare (shomer nafsho) will refrain from it.
Rabbi Sternbuch adds that even according to the more lenient view, one must remember that for the Jewish people everything ultimately depends upon tefillah, teshuvah, and ma'asim tovim.
Moreover, those who claim expertise in palmistry are rarely capable of distinguishing truth from error with complete certainty. Genuine insight is often intermixed with conjecture, mistake, and misunderstanding.
For this reason, he concludes that it is preferable not to consult such methods regarding future events at all. Rather, one should place his trust in the Creator of the World. Through abundant tefillah, tzedakah, teshuvah, and good deeds, may Hashem bless us with children, life, and sustenance in this world, and grant us a share in eternal life in the World to Come.
Rabbi Kleinman likewise discusses this issue in his sefer Halachah U'Refuah (vol. 5, pg. 257).
See also the concluding section of the kuntros Al Tifnu who elaborates at length that one should not make practical decisions based upon physiognomy, particularly because errors and distortions are so common in this field.
The Zohar itself indicates that even Moshe Rabbeinu found these matters difficult and required Heavenly instruction in order to understand them correctly. How much more so in our generation, where individuals with far less stature, and even non-Jews, claim mastery of these disciplines.
A Question Requiring Further Analysis
Rabbi Yaakov Moshe Hillel shlita, in his monumental work VaYashev HaYam (vol. I, siman 13, §24; Tamim Tihyeh, pg. 76), raises a fundamental question regarding the entire discussion.
Since the wisdom of physiognomy and palmistry is cited by Chazal themselves, perhaps employing it to gain insight into future events does not violate the commandment of “Tamim Tihyeh Im Hashem Elokecha.”
After all, the Zohar appears to indicate that through this wisdom one may discern not only a person's character and spiritual disposition, but even future material developments, such as financial success or failure. The issue is therefore far from straightforward and requires careful analysis.
Rabbi Hillel further notes that the Zohar and other early authorities classify this discipline among the hidden secrets of Torah. He laments the fact that today these matters are discussed openly, to the extent that even children have become familiar with the lines of the palm and their purported meanings.
Some authorities regard this wisdom as a branch of practical Kabbalah. The great Torah sages of every generation repeatedly warned against involvement in practical Kabbalah except under the most exceptional circumstances. Matters of this nature demand extraordinary caution and should be approached only by those who are genuinely qualified and authorised.
The Power of Torah
An extraordinary story was related with great emotion by the author of Shevet HaLevi, Rabbi Shmuel HaLevi Wosner zt"l (cited in ‘Dirshu’ Likras Shabbos Malkasah, 3rd of Nissan 5777, pg. 1). Before recounting the incident, he prefaced his remarks by saying that it was not his practice to tell such stories, certainly not in public. Nevertheless, he decided that this account must be shared, so that later generations would recognize and appreciate the immense power of Torah.
HaGaon Rabbi Michael Papa zt"l, the father of the renowned dayan Rabbi Moshe Yosef Hoffman zt"l, was a remarkably holy and awe-inspiring individual. He served as a Rosh Yeshivah, and Rav Wosner's grandfather was among his distinguished talmidim.
It was said that Rabbi Michael could discern, merely by looking at the faces of the bochurim, the conduct and behaviour of each individual. The bochurim were so intimidated by this extraordinary ability that they would arrive each morning for davening with their caps pulled low over their foreheads, hoping to conceal any signs that might reveal their actions.
They failed to appreciate that for one endowed with ruach hakodesh, a lowered cap provides no barrier to spiritual perception.
One morning, Rabbi Michael approached a particular bochur and said to him:
“It will not help you to cover your forehead. Yesterday you played a game with your friends.”
He then proceeded to describe the game precisely. It was a game resembling Monopoly, in which players acquire properties and buildings. Rav Wosner even mentioned the original Hungarian name of the game and the manner in which it was played.
Rabbi Michael then told the bochur:
“Know that yesterday you played away your mazal. During your lifetime you were destined to acquire several buildings in actuality. Instead, yesterday you gained them only in imitation.”
The implication was that the bochur had, in some mysterious spiritual sense, exhausted or diminished a measure of the material success that had been prepared for him.
The story was related not merely as a remarkable incident, but as a demonstration of the extraordinary spiritual perception possessed by great Torah sages, and as evidence of the profound depths of Torah wisdom that are beyond ordinary human comprehension.
Summary of Dinim that Come Out:
The disciplines of palmistry (chochmas hayad) and physiognomy (chochmas hapartzuf) have ancient roots in Torah literature. They are discussed by early sources and were studied by Tannaim, Amoraim, Rishonim, and Acharonim. Even in contemporary times, there are individuals who claim expertise in these areas.
The early authorities explicitly classify this wisdom among the hidden secrets of Torah. They state that it should be transmitted only to individuals possessing the five qualifications enumerated by Chazal: 1) Sar Chamishim - a leader of fifty. 2) Nesui Panim - one who is respected and held in esteem. 3) Yo'etz - a counsellor. 4) Chacham Charashim - one possessing profound wisdom. 5) Navon Lachash - one capable of understanding and transmitting subtle matters.
There is significant debate among the poskim regarding the permissibility of using palmistry and physiognomy to discover future events.
Some authorities prohibit the practice outright, maintaining that attempting to investigate the future through such means conflicts with the Torah's command of "Tamim Tihyeh Im Hashem Elokecha" - to place one's complete trust in Hashem.
Others adopt a more lenient approach and permit consulting these disciplines, provided that the individual does not accept the predictions as absolute or place his reliance upon them. Even according to this view, however, involvement in such matters is generally discouraged and considered inappropriate.
The proper path for a Jew is to place his trust in Hashem and to remember that teshuvah, tefillah, tzedakah, and ma'asim tovim have the power to alter any decree and change a person's destiny for the better.
(This write-up is based primarily on Oimek HaPeshat #125 and most of the sources come from VaYashev HaYam (siman 13) by Rabbi Yaakov Moshe Hillel shlita and Dor HaMelaktim by Rabbi Stillerman shlita.)
