Each year, millions of children across the United States participate in Halloween festivities—dressing up as ghosts, witches, and other supernatural figures before collecting candy. While many families embrace the holiday as a harmless celebration, some express concern that Halloween may contribute to a broader cultural inclination toward superstition and belief in the paranormal.
Eli Federman, an observant Jew and father of four, does not oppose Halloween as a community event. His family welcomes trick-or-treaters and enjoys the seasonal spirit. However, Federman cautions against blurring the lines between fantasy and reality, pointing to a persistent vulnerability in American society to endorse supernatural claims despite advances in science.
Recent polling data underscore this trend. A 2023 Gallup survey found that 39% of Americans believe in ghosts, 27% think it is possible to communicate with the dead, and 25% trust astrology. A 2026 YouGov poll echoed these findings, with 44% of respondents saying ghosts probably or definitely exist. While such beliefs may seem benign, Federman warns they can have tangible consequences, including financial exploitation by psychics and emotionally driven decisions by grieving individuals seeking contact with deceased loved ones.
Federman emphasizes a distinction between faith and superstition. Grounded in Jewish religious tradition, he points out that the Torah explicitly forbids practices such as divination, sorcery, and consultation with the dead, highlighting passages in Deuteronomy and Leviticus that reject these activities. He draws upon the medieval philosopher Maimonides, who dismissed astrology and similar practices as deceptive and incompatible with reason, urging that faith should not override intellectual rigor.
Surveys further complicate the assumption that religiosity fosters superstition. Gallup’s 2025 data indicated that 78% of Americans attending religious services regularly are skeptical of paranormal claims, compared with 57% of those who do not attend services. This suggests that established religious frameworks may, in some cases, discourage certain supernatural beliefs, challenging the notion that abandoning religion necessarily promotes greater skepticism.
Federman relates his perspective to personal experience and scientific inquiry. He recounts a fascination with the natural world, such as observing the precision of birds of prey or the mechanics of a solar eclipse, feelings of wonder deepened—not diminished—by understanding the science behind these phenomena. His Hasidic tradition, he says, encourages recognizing divinity in the natural order rather than resorting to mystical explanations when confronted with the unknown.
Research on children’s beliefs suggests complexity as well. A 2025 psychological study found that about half of parents report their children believe in ghosts, even when parents discourage such ideas. However, neither this study nor broader research definitively link Halloween celebrations to increased superstition among children. Federman stresses the importance of guiding children to differentiate between imaginative play and accepting supernatural claims without evidence.
As Halloween approaches, many children will enjoy costumes and candy without adopting paranormal beliefs. But Federman warns that a significant portion of adults already hold supernatural convictions that can lead to compromised judgment or financial loss. The greater concern, he says, lies in adults who fail to distinguish between cultural stories and reality, underscoring the ongoing challenge in balancing wonder with reason in a society where superstition remains pervasive.