Sources:
Does whistling with one’s mouth bring demons?
There is a widespread report among people that whistling is dangerous because it summons demons. However, we have not found a source for this report. So too, Shut Revavot Ephraim, vol. 8, no. 604, sec. 4, wrote that he had not found a source for it. Likewise, Shut Le-Dofkei Bi-Teshuvah, vol. 2, no. 894. See there. In any event, the report is very widespread. In Minhagei Avoteinu, Cohen, vol. 1, no. 1, he wrote that he heard this from “the elders of the generation,” and that he had also heard that it was cited in Shabbat BeShabbato, Strasser, p. 327, though he too did not find a source for the matter.
With Hashem’s help, I found something of a source for this in Rav Saadia Gaon’s manuscript commentary to the Book of Vayikra (cited in Kovetz Sinai, vol. 134, p. 7). He explained the practice of the ov based on what is stated in Yeshayahu 8:19: “And when they say to you, ‘Seek out the ovot and the yid’onim, who chirp and mutter,’ etc.” Those who practiced ov would whistle, thereby connecting with a demon, and the demon would then reveal to them secrets of the future. See there.
Indeed, very similar to the concern against whistling, we find a concern against extinguishing a candle with one’s mouth, as brought in Menorat HaMaor, Anavkah, Chuppat Eliyahu Rabbah, p. 456: “One who extinguishes a candle with his mouth—his blood is upon his own head”; see there. This is likewise brought in Reshit Chochmah, vol. 3, Sha’ar 3 (and it is also found in Pirkei Rabbeinu HaKadosh in Otzar HaMidrashim, though in Pirkei Rabbeinu HaKadosh in Ginzei Yerushalayim, letter 4, sec. 59, the reading is “one who extinguishes a candle with his mouth”). So too wrote Shevet Mussar, ch. 40, in the name of Kol Bo (there, no. 118); Yesh Nochalin (father of the Shelah), ch. 15, “Warning Concerning Danger,” sec. 2; Sefer Kara Mikreh of Maharar Meir Bikiyam, fol. 10b, in the name of Hanhagat Yosher; Kaf HaChaim, Palaggi, no. 31, sec. 25, and in his Tochaḥat Chaim, parashat Nitzavim; Mar Beriah DeRavina in Yafeh LaLev, vol. 3, Orach Chaim, Yoreh De’ah no. 116, subsec. 3, in the name of Azharot HaRav Yitzchak Saruk z”l; Orchot Yosher, Molcho, ch. 15; Lechem HaPanim, Yoreh De’ah no. 116, subsec. 5, in the name of Chazal; Be’er Heitev, Yoreh De’ah there, subsec. 6; Zivchei Tzedek, Yoreh De’ah there, subsec. 74; Ben Ish Chai, second year, parashat Pinchas, sec. 18; Kaf HaChaim, Sofer, no. 116, subsec. 15; and Maran Rav Ovadia Yosef z”l in Halichot Olam, vol. 7, p. 248. See there, where he rules that this applies even from a distance, where there is no concern that one will swallow wax from the candle; this is as above, that the issue is a spiritual danger. Regarding the reason for this concern, it is traditionally said (see in detail Tiferet Banim, Toisig, vol. 3, no. 71, based on what was transmitted to Rav Moshe Yaakov z”l) that when one purses his lips and forcefully expels air, the sound produced resembles the name of a harmful angel, and thus it is as though he calls it, thereby placing himself in danger. If so, the same law and precisely the same reason apply to whistling. Consider this carefully.
Nevertheless, even if we say that no source has been found for the concern regarding whistling, this report is familiar to all and ancient. It is known what the Rashba wrote in Shut HaRashba, vol. 1, no. 9: “So too does this occur to us by law in every matter regarding which the elders, men and women, of our people have a tradition; we do not dismiss their tradition except upon proof that cannot possibly be otherwise, Heaven forbid.” Moreover, Sefer Chassidim, no. 261, writes that a report concerning something dangerous, even if mistaken, makes the matter genuinely dangerous: “For anything regarded as dangerous, even if it is not a dangerous place, causes harm, because people’s speech and gaze cause harm.” Some cite a kind of proof for this from the Yerushalmi, Terumot ch. 8, halachah 3, but this is not the place to elaborate.
In Shut Mekor Ne’eman, vol. 1, no. 445, it is brought in the name of one of the sages of Tunis, Maharar Nissim Pinson ztzk”l, that he would rebuke those who whistled, saying that this matter arouses judgments, Heaven forbid.
See also Sefer Kedamrei Inshi, entry “Whistling,” and Sefer Harimu Michshol, section 5, note 44.
Whistling—A Lack of Derech Eretz for Bnei Torah
In any event, it is not the way of bnei Torah to whistle with their mouths, because it is not dignified, as Maran the Rishon LeTzion, Rabbi Yitzchak Yosef shlit”a, wrote in Yalkut Yosef, Shabbat, vol. 5 (1994 edition), no. 338, sec. 9 (p. 70). See there. Orchot Shabbat, vol. 2, p. 329, likewise relates that Rabbi Shlomo Zalman Auerbach ztzk”l wrote to him in the name of the Chazon Ish ztzk”l that nowadays, even during the weekday, whistling with one’s mouth is considered peritzuta (meaning that even for men, it is regarded as the manner of coarse people).
[In Pri Gani, vol. 5, Orach Chaim p. 30, he wished to say based on reasoning that the report cited above in the name of the Chazon Ish refers specifically to a case where one places his finger in his mouth, producing a loud sound, whereas merely whistling a tune would appear permissible. This is not so, for among bnei Torah even ordinary whistling is considered inconsistent with the refinement expected of bnei Torah.]
All the more so for women: it is not the way of upright Jewish girls to whistle, even though this does not involve kol ishah, as written in Um Ani Chomah, ch. 40, no. 6, sec. 3. Even when not in the presence of men, it is not a refined practice to whistle, as written in Levushah Shel Torah, no. 77, sec. 3, and likewise in Gan Na’ul, ch. 9, note 81.
Strictly Speaking, There Is No Prohibition Against Whistling
All this is, of course, a matter of piety; strictly speaking, there is no prohibition against whistling. Even whistling a tune on Shabbat is ruled permissible, as Maran Rabbeinu Ovadia Yosef z”l concluded in Chazon Ovadia, vol. 4, p. 336, unlike Rabbi Givat Pinchas. See there.
This response was translated automatically from Hebrew and has not yet been reviewed by a person. Therefore, it may contain inaccuracies and should not be considered a definitive reference.
