Ole Bornedal’s The Possession (2012) distinguishes itself from the glut of post- The Exorcist possession narratives by grounding its supernatural horror in the specific Jewish folklore of the dybbuk . This paper argues that the film functions as a layered allegory for familial disintegration in contemporary America. While marketed as a mainstream horror film, The Possession uses its demonic entity—a malicious, disembodied spirit trapped in a antique box—as a literal manifestation of unresolved trauma, specifically the anger and grief stemming from divorce. By examining the film’s use of cultural authenticity (via consultant Rabbi Yitzchak Wyne), its suburban setting, and the gender dynamics of possession, this analysis will demonstrate that the film’s true horror lies not in the paranormal but in the failure of communication and the paternal anxieties of shared custody.
A controversial aspect of The Possession is its use of Orthodox Jewish ritual as a source of horror and salvation. The film employs Rabbi Wyne as a consultant, lending authenticity to the exorcism scene (which includes the blowing of a shofar , recitation of Psalm 91, and the burning of a white candle). However, the film also participates in a problematic trope: the “ethnic expert” who must rescue the ignorant white Protestant family. Clyde, a non-practicing Christian, must submit to Hasidic authority—a narrative that reinforces the exoticism of Jewish mysticism for mainstream audiences. The Possession -2012-2012
Traditional Jewish folklore describes the dybbuk as a lost, tormented soul that attaches to a living person to achieve a goal (e.g., vengeance or completion). In The Possession , the dybbuk has no coherent backstory—its goal is simply to destroy the host’s family. Significantly, the entity first manifests violently when Clyde attempts to enforce a custody schedule (taking Emily for the weekend). The spirit’s attacks peak whenever the parents argue or when Emily is forced to choose between them. By examining the film’s use of cultural authenticity
The Dybbuk of Suburbia: Trauma, Divorce, and the Commodification of Folklore in Ole Bornedal’s The Possession (2012) However, the film also participates in a problematic
The film’s greatest weakness is its resolution. After the exorcism, the family simply reunites; there is no exploration of the underlying marital issues. The dybbuk is destroyed, but the conditions that attracted it (dishonesty, anger, fractured communication) remain unaddressed. This optimistic ending conflicts with the film’s otherwise grim realism, suggesting that the supernatural threat was always a more comfortable enemy than marital therapy.