Chapter Previewהַקְדָּמָה
In this chapter, the Rambam takes us deeper into the specific, dark practices of the ov and yid'oni, showing us the exact nature of these forbidden sorceries and the severe punishments they carry. We will learn how the ov involves whispering incantations over wands or skulls, while the yid'oni uses a bird's bone to fall into a trance, both being forms of avodah zarah that the Torah strictly forbids us to turn after.
We then move on to the terrible practice of Molech, where a father hands over some of his children to pagan priests to be passed through fire. The Rambam defines the precise halachic boundaries of this sin, explaining that it only applies to one's own descendants and requires both giving over and passing through the flames. Finally, the chapter addresses the prohibitions against erecting a monument (matzevah) for gathering and bowing down on a kneeling stone (even to Hashem) outside of the Beis HaMikdash.
All introductions, summaries, and contextual notes are the editor's commentary and are not part of the original text.אַלע הַקְדָּמוֹת, סִכּוּמִים, און הערות זענען דעם רעדאַקטאָר'ס באַמערקונגען און זענען נישט קיין טייל פונעם אָריגינעלן טעקסט.
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הַמַּעֲשִׂים הָאֲסוּרִים מִשּׁוּם אוֹב וְיִדְּעֹנִיHalacha 1 · The Prohibited Practices of Ov and Yid'oni and Their Punishments
הָעוֹשֶׂהOne who performsאוֹבovאוֹorיִדְּעֹנִיyid'oniבִּרְצוֹנוֹwillinglyבְּזָדוֹןintentionallyחַיָּבis liable forכָּרֵתkaretוְאִםand ifהָיוּthere wereשָׁםthereעֵדִיםwitnessesוְהַתְרָאָהand warningנִסְקָל.stonedהָיָהhe isשׁוֹגֵגunintentionallyמֵבִיאhe bringsחַטָּאתa sin offeringקְבוּעָה.fixedכֵּיצַדHowהוּאisמַעֲשֵׂהthe practice ofהָאוֹב.the ovזֶהthisשֶׁהוּאthat heעוֹמֵדstandsוּמַקְטִירand burnsקְטֹרֶתincenseיְדוּעָהknownוְאוֹחֵזand holdsשַׁרְבִיטa wandשֶׁלofהֲדַסmyrtleבְּיָדוֹin his handוּמְנִיפוֹand waves itוְהוּאand heמְדַבֵּרspeaksבַּלָּאטsoftlyבִּדְבָרִיםwith wordsיְדוּעִיםknownאֶצְלָםto themעַדuntilשֶׁיִּשְׁמַעthat hearsהַשּׁוֹאֵלthe inquirerכְּאִלּוּas ifאֶחָדsomeoneמְדַבֵּרis speakingעִמּוֹwith himוּמְשִׁיבוֹand answering himעַלonמַהwhatשֶּׁהוּאthat heשׁוֹאֵלasksבִּדְבָרִיםwith wordsמִתַּחַתfrom underהָאָרֶץthe earthבְּקוֹלin a voiceנָמוּךְlowעַדuntilמְאֹדveryוּכְאִלּוּand as ifאֵינוֹit is notנִכָּרdiscernibleלָאֹזֶןto the earאֶלָּאbutבְּמַחֲשָׁבָהin thoughtמַרְגִּישׁhe sensesבּוֹ.itוְכֵןAnd likewiseהַלּוֹקֵחַone who takesגֻּלְגּלֶתa skull ofהַמֵּתthe deadוּמַקְטִירand burns incenseלָהּto itוּמְנַחֵשׁand divinesבָּהּwith itעַדuntilשֶׁיִּשָּׁמַעthere is heardכְּאִלּוּas ifקוֹלa voiceיוֹצֵאcomes outמִתַּחַתfrom underשֶׁחְיוֹhis armpitשָׁפָלlowעַדuntilמְאֹדveryוּמְשִׁיבוֹ.and answers himכָּלallאֵלּוּtheseמַעֲשֵׂהpractices ofאוֹבovהֵןthey areוְהָעוֹשֶׂהand one who performsאֶחָדoneמֵהֶןof themנִסְקָל:is stoned
This halacha defines the specific sorcery practices of ov and yid'oni and details the judicial punishments for performing them.
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מַעֲשֵׂה הַיִּדְּעֹנִי וְאַזְהָרָתוֹHalacha 2 · The Practice of the Yid'oni and Its Prohibition
כֵּיצַדHowמַעֲשֵׂהis the deed ofהַיִּדְּעֹנִי.the yid'oniמֵנִיחַHe placesעֶצֶםa bone ofעוֹףa birdשֶׁשְּׁמוֹwhose name isיָדוּעַYaduaבְּפִיוin his mouthוּמַקְטִירand offers incenseוְעוֹשֶׂהand doesמַעֲשִׂיםdeedsאֲחֵרִיםotherעַדuntilשֶׁיִּפּלthat he fallsכְּנִכְפֶּהlike an epilepticוִידַבֵּרand speaksבְּפִיוwith his mouthדְּבָרִיםwordsשֶׁעֲתִידִיםthat are destinedלִהְיוֹת.to beוְכָלand allאֵלּוּtheseמִינֵיtypes ofעֲבוֹדַתworship ofכּוֹכָבִיםstarsהֵןareוְאַזְהָרָהand the warningשֶׁלָּהֶןof themמִנַּיִןfrom whereשֶׁנֶּאֱמַרas it is saidויקראVayikraיט19לא31"אַלDo notתִּפְנוּturnאֶלtoהָאֹבֹת"the ovosוְגוֹ':etc.
The Rambam defines the specific occult practice of the yid'oni and cites the Torah's prohibition against it.
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אִסּוּר עֲבוֹדַת הַמֹּלֶךְ וְדֶרֶךְ עֲבוֹדָתוֹHalacha 3 · The Prohibition of the Worship of Molech and the Manner of Its Service
הַנּוֹתֵןOne who givesמִזַּרְעוֹof his progenyלַמּלֶךְto Molechבִּרְצוֹנוֹwillinglyוּבְזָדוֹןand with intentחַיָּבis liableכָּרֵת.karetבְּשׁוֹגֵגinadvertentlyמֵבִיאhe bringsחַטָּאתa sin offeringקְבוּעָה.fixedוְאִםand ifעָשָׂהhe did soבְּעֵדִיםwith witnessesוְהַתְרָאָהand warningנִסְקָלhe is stonedשֶׁנֶּאֱמַרas it is saidויקראVayikraכ20ב2"אֲשֶׁרwhoeverיִתֵּןgivesמִזַּרְעוֹof his progenyלַמּלֶךְto Molechמוֹתdeathיוּמָת"shall be put to deathוְגוֹ'.etc.וְאַזְהָרָהand the warningשֶׁלּוֹfor itמִנַּיִןfrom whereשֶׁנֶּאֱמַרas it is saidויקראVayikraיח18כא21"וּמִזַּרְעֲךָand of your progenyלֹאnotתִתֵּןshall you giveלְהַעֲבִירto passלַמּלֶךְ"to Molechוּלְהַלָּןand further onהוּאitאוֹמֵרsaysדבריםDevarimיח18י10"לֹאnotיִמָּצֵאshall there be foundבְךָamong youמַעֲבִירone who passesבְּנוֹhis sonוּבִתּוֹand his daughterבָּאֵשׁ".through the fireכֵּיצַדhowהָיוּdid theyעוֹשִׂים.doמַדְלִיקhe kindlesאֵשׁa fireגְּדוֹלָהgreatוְלוֹקֵחַand takesמִקְצָתsome ofזַרְעוֹhis progenyוּמוֹסְרוֹand delivers himלְכֹהֲנֵיהֶםto their priestsעוֹבְדֵיthe worshippers ofהָאֵשׁ.the fireוְאוֹתָןand thoseהַכֹּהֲנִיםpriestsנוֹתְנִיןgiveהַבֵּןthe sonלְאָבִיוto his fatherאַחַרafterשֶׁנִּמְסַרthat he was deliveredבְּיָדָןinto their handלְהַעֲבִירוֹto pass himבָּאֵשׁthrough the fireבִּרְשׁוּתוֹwith his permissionוַאֲבִיand the father ofהַבֵּןthe sonהוּאheשֶׁמַּעֲבִירis the one who passesבְּנוֹhis sonעַלoverהָאֵשׁthe fireבִּרְשׁוּתwith permission ofהַכֹּהֲנִיםthe priestsוּמַעֲבִירוֹand he passes himבְּרַגְלָיוon his feetמִצַּדfrom sideזֶהthisלְצַדto sideאַחֵרotherבְּתוֹךְin the midst ofהַשַּׁלְהֶבֶת.the flameלֹאnotשֶׁהוּאthat heשׂוֹרְפוֹburns himלַמּלֶךְto Molechכְּדֶרֶךְlike the mannerשֶׁשּׂוֹרְפִיןthat they burnבְּנֵיהֶםtheir sonsוּבְנוֹתֵיהֶםand their daughtersלַעֲבוֹדַתfor the worship ofכּוֹכָבִיםstarsאַחֶרֶתotherאֶלָּאratherבְּהַעֲבָרָהby passingבִּלְבַדaloneהָיְתָהwasעֲבוֹדָהworshipזוֹthisשֶׁשְּׁמָהּwhose name isמלֶךְ.Molechלְפִיכָךְthereforeהָעוֹשֶׂהone who performsעֲבוֹדָהworshipזוֹthisלַעֲבוֹדַתfor the worship ofכּוֹכָבִיםstarsאַחֶרֶתotherחוּץasideמִמּלֶךְfrom Molechפָּטוּר:is exempt
This halacha defines the specific ritual of Molech, which involves passing one's child through fire, and clarifies that this liability applies uniquely to Molech worship.
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הַעֲבָרַת זֶרַע לַמֹּלֶךְ וּתְנָאָיוHalacha 4 · The Prohibition of Passing One's Progeny to Molech and Its Conditions
אֵינוֹHe is notחַיָּבliableכָּרֵתkaretאוֹorסְקִילָהstoningעַדuntilשֶׁיִּמְסֹרthat he gives overבְּנוֹhis sonלַמּלֶךְto Molechוְיַעֲבִירוֹand passes himבְּרַגְלָיוwith his feetבָּאֵשׁthrough the fireדֶּרֶךְby way ofהַעֲבָרָה.passingמָסַרIf he gave overוְלֹאand did notהֶעֱבִירpassהֶעֱבִירif he passedוְלֹאand did notמָסַר.give overאוֹorשֶׁמָּסַרthat he gave overוְהֶעֱבִירand passedשֶׁלֹּאnotבְּדֶרֶךְby way ofהַעֲבָרָהpassingפָּטוּר.he is exemptוְאֵינוֹAnd he is notחַיָּבliableעַדuntilשֶׁיִּמְסֹרthat he gives overמִקְצָתsome ofזַרְעוֹhis progenyוְיָנִיחַand leavesמִקְצָתsomeשֶׁנֶּאֱמַרas it is saidויקראLeviticusכ20ג3"כִּיforמִזַּרְעוֹfrom his progenyנָתַןhe gaveלַמּלֶךְ"to Molechמִקְצָתוֹsome of itוְלֹאand notכֻּלּוֹ:all of it
This halacha defines the specific actions of giving over and passing through fire required to incur liability for the worship of Molech.
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הַעֲבָרַת זֶרַע לַמֹּלֶךְ וְהַחַיָּבִים בָּהּHalacha 5 · Passing Offspring to Molech and Who is Liable
אֶחָדWhetherזֶרַעoffspringכָּשֵׁרlegitimateוְאֶחָדor whetherזֶרַעoffspringפָּסוּלillegitimateאֶחָדwhetherבָּנָיוhis sonsוּבְנוֹתָיוand his daughtersבְּנֵיהֶםtheir childrenוּבְנֵיand the children ofבְּנֵיהֶםtheir childrenעַלforכָּלallיוֹצְאֵיdescendants ofיְרֵכוֹhis loinהוּאheחַיָּבis liableמִפְּנֵיbecauseשֶׁהֵןthat they areזַרְעוֹ.his offspringאֲבָלbutאִםifהֶעֱבִירhe passedאֶחָיוhis brothersאוֹorאַחְיוֹתָיוhis sistersאוֹorאֲבוֹתָיוhis fathersאוֹorשֶׁהֶעֱבִירif he passedעַצְמוֹhimselfפָּטוּר.he is exemptהֶעֱבִירIf he passedאֶחָדoneמִזַּרְעוֹof his offspringוְהוּאand heיָשֵׁןwas sleepingאוֹorשֶׁהָיָהwho wasסוּמָאblindפָּטוּר:he is exempt
This halacha defines which descendants are included in the prohibition of Molech and who is exempt from liability.
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אִסּוּר הֲקָמַת מַצֵּבָה וְהִשְׁתַּחֲוָיָה עַל אֶבֶן מַשְׂכִּיתHalacha 6 · The Prohibition of Erecting a Monument and Prostrating on a Kneeling Stone
מַצֵּבָהA monumentשֶׁאָסְרָהthat forbadeתּוֹרָהthe Torahהִיאit isבִּנְיָןa structureשֶׁהַכּלthat everyoneמִתְקַבְּצִיןgathersאֶצְלָהּnear itוַאֲפִלּוּand evenלַעֲבֹדto worshipאֶת—ה'Hashemשֶׁכֵּןbecause soהָיָהwasדֶּרֶךְthe way ofעוֹבְדֵיworshipers ofכּוֹכָבִים.starsשֶׁנֶּאֱמַרas it is saidדבריםDevarimטז16כב22"וְלֹאand notתָקִיםshall you erectלְךָfor yourselfמַצֵּבָה".a monumentוְכָלand anyoneהַמֵּקִיםwho erectsמַצֵּבָהa monumentלוֹקֶה.receives lashesוְכֵןand likewiseאֶבֶןa stone ofמַשְׂכִּיתkneelingהָאֲמוּרָהthat is mentionedבַּתּוֹרָהin the Torahאַףevenעַל·פִּיthoughשֶׁהוּאheמִשְׁתַּחֲוֶהprostrates himselfעָלֶיהָupon itלַשֵּׁםto the Nameלוֹקֶהreceives lashesשֶׁנֶּאֱמַרas it is saidויקראVayikraכו26א1"וְאֶבֶןand a stone ofמַשְׂכִּיתkneelingלֹאnotתִתְּנוּshall you placeבְּאַרְצְכֶםin your landלְהִשְׁתַּחֲוֹתto prostrate yourselvesעָלֶיהָ"upon itמִפְּנֵיbecauseשֶׁהָיָהit wasדֶּרֶךְthe way ofעוֹבְדֵיworshipers ofכּוֹכָבִיםstarsלְהַנִּיחַto placeאֶבֶןa stoneלְפָנֶיהָbefore itלְהִשְׁתַּחֲוֹתto prostrate themselvesעָלֶיהָ.upon itלְפִיכָךְthereforeאֵיןwe do notעוֹשִׂיןdoכֵּןsoלַה'.to Hashemוְאֵינוֹand he does notלוֹקֶהreceive lashesעַדuntilשֶׁיִּפְשֹׁטhe spreads outיָדָיוhis handsוְרַגְלָיוand his feetעַלuponהָאֶבֶןthe stoneוְנִמְצָאand it turns outכֻּלּוֹall of himמֻטָּלis castעָלֶיהָupon itשֶׁזּוֹfor thisהִיאisהִשְׁתַּחֲוָיָהprostrationהָאֲמוּרָהthat is mentionedבַּתּוֹרָה:in the Torah
This halacha defines the forbidden monument and kneeling stone, explaining that even when dedicated to Hashem, they are prohibited because they mimic pagan practices.
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אִסּוּר הִשְׁתַּחֲוָיָה עַל אֶבֶן מַשְׂכִּית חוּץ לַמִּקְדָּשׁHalacha 7 · Prostration on Stone Outside the Beis HaMikdash and the Custom of Spreading Mats
בַּמֶּהIn whatדְּבָרִיםwordsאֲמוּרִיםare saidבִּשְׁאָרin the rest ofהָאֲרָצוֹתthe landsאֲבָלbutבַּמִּקְדָּשׁin the Beis HaMikdashמֻתָּרit is permittedלְהִשְׁתַּחֲווֹתto prostrateעַלonהָאֲבָנִיםthe stonesשֶׁנֶּאֱמַרas it is saidויקראVayikraכו26א1"בְּאַרְצְכֶם","in your land"בְּאַרְצְכֶםin your landאִיnotאַתֶּםyouמִשְׁתַּחֲוִיםprostrateעַלonהָאֲבָנִיםthe stonesאֲבָלbutאַתֶּםyouמִשְׁתַּחֲוִיםprostrateעַלonהָאֲבָנִיםthe stonesהַמְפֻצָּלוֹתthe hewnבַּמִּקְדָּשׁ.in the Beis HaMikdashוּמִפְּנֵיand because ofזֶהthisנָהֲגוּcustomarily didכָּלall ofיִשְׂרָאֵלYisraelלְהַצִּיעַto spreadמַחְצְלָאוֹתmatsבְּבָתֵּיin houses ofכְּנֵסִיּוֹתassemblyהָרְצוּפוֹתthat are pavedבַּאֲבָנִיםwith stonesאוֹorמִינֵיtypes ofקַשׁstrawוְתֶבֶןand hayלְהַבְדִּילto separateבֵּיןbetweenפְּנֵיהֶםtheir facesוּבֵיןand betweenהָאֲבָנִים.the stonesוְאִםand ifלֹאnotמָצָאhe foundדָּבָרa thingמַבְדִּילseparatingבֵּינוֹbetween himוּבֵיןand betweenהָאֶבֶןthe stoneהוֹלֵךְhe goesלְמָקוֹםto a placeאַחֵרotherוּמִשְׁתַּחֲוֶהand prostratesאוֹorשׁוֹחֶהbendsעַלonצִדּוֹhis sideוּמַטֶּהand inclinesכְּדֵיin orderשֶׁלֹּאthat notיַדְבִּיקhe will pressפָּנָיוhis faceבָּאֶבֶן:to the stone
This halacha explains that while prostrating on stone is permitted in the Beis HaMikdash, it is forbidden elsewhere, requiring a separation like mats in stone-paved synagogues.
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אִסּוּר הִשְׁתַּחֲוָיָה עַל אֶבֶן מַשְׂכִּית וְעַל עֲבוֹדָה זָרָהHalacha 8 · Prostration on Paved Stones and to Idols
כָּלAnyהַמִּשְׁתַּחֲוֶהwho prostratesלַה'to Hashemעַלuponהָאֲבָנִיםthe stonesהַמְפֻצָּלוֹתpavedבְּלֹאwithoutפִּשּׁוּטspreading ofיָדַיִםhandsוְרַגְלַיִםand feetאֵינוֹis notלוֹקֶהlashedאֶלָּאbutמַכִּיןthey strikeאוֹתוֹhimמַכַּתblows ofמַרְדּוּת.rebelliousnessאֲבָלbutלַעֲבוֹדַתto worship ofכּוֹכָבִיםstarsאֶחָדwhetherהִשְׁתַּחֲוָיָהprostrationבְּפִשּׁוּטwith spreading ofיָדַיִםhandsוְרַגְלַיִםand feetאוֹorבְּלֹאwithoutפִּשּׁוּטspreading ofיָדַיִםhandsוְרַגְלַיִםand feetמִשָּׁעָהfrom the momentשֶׁיִּכְבּשׁthat he pressesפָּנָיוhis faceבַּקַּרְקַעinto the groundנִסְקָל:he is stoned
This halacha distinguishes between the Rabbinic prohibition of prostrating to Hashem on paved stones without spreading limbs, and the capital offense of prostrating to an idol in any manner.
הל׳ ט
אִסּוּר נְטִיעַת אִילָן בַּמִּקְדָּשׁHalacha 9 · The Prohibition of Planting a Tree in the Temple Courtyard
הַנּוֹטֵעַOne who plantsאִילָןa treeאֵצֶלnearהַמִּזְבֵּחַthe altarאוֹorבְּכָלin any part ofהָעֲזָרָהthe Temple courtyardבֵּיןwhetherאִילַןa tree ofסְרָקbarrennessבֵּיןwhetherאִילַןa tree ofמַאֲכָלfoodאַףevenעַל·פִּיthoughשֶׁעֲשָׂאוֹhe made itלְנוֹיfor beautyלַמִּקְדָּשׁfor the Templeוְיֹפִיand attractivenessלוֹfor itהֲרֵיbeholdזֶהthis oneלוֹקֶהreceives lashesשֶׁנֶּאֱמַרas it is saidדבריםDeuteronomyטז16כא21"לֹאDo notתִטַּעplantלְךָfor yourselfאֲשֵׁרָהan asherahכָּלanyעֵץtreeאֵצֶלnearמִזְבַּחthe altar ofה'Hashemאֱלֹהֶיךָ".your Godמִפְּנֵיbecauseשֶׁהָיָהit wasזֶהthisדֶּרֶךְthe way ofעוֹבְדֵיworshipers ofכּוֹכָבִיםstarsנוֹטְעִיןto plantאִילָנוֹתtreesבְּצַדbesideמִזְבֵּחַaltarsשֶׁלָּהּof theirsכְּדֵיin orderשֶׁיִּתְקַבְּצוּthat they would gatherשָׁםthereהָעָם:the people
This halacha prohibits planting any tree in the Beis HaMikdash, even for aesthetic purposes, because it mimics pagan practices.
הל׳ י
אִסּוּר עֲשִׂיַּת אַכְסַדְרָאוֹת שֶׁל עֵץ בַּמִּקְדָּשׁHalacha 10 · The Prohibition of Constructing Wooden Porches in the Temple
אָסוּרIt is forbiddenלַעֲשׂוֹתto makeאַכְסַדְרָאוֹתporchesשֶׁלofעֵץwoodבַּמִּקְדָּשׁin the Templeכְּדֶרֶךְlike the wayשֶׁעוֹשִׂיןthat they makeבַּחֲצֵרוֹת,in courtyardsאַףevenעַל·פִּיthoughשֶׁהוּאthat it isבְּבִנְיָןin a buildingוְאֵינוֹand it is notעֵץa treeנָטוּעַplantedהַרְחָקָהa distancingיְתֵרָהextraהִיאit isשֶׁנֶּאֱמַרas it is saidדבריםDevarimטז16כא21"כָּל"anyעֵץ".tree"אֶלָּאratherכָּלallהָאַכְסַדְרָאוֹתthe porchesוְהַסְּבָכוֹתand the latticesהַיּוֹצְאוֹתthat protrudeמִןfromהַכְּתָלִיםthe wallsשֶׁהָיוּthat wereבַּמִּקְדָּשׁin the Templeשֶׁלofאֶבֶןstoneהָיוּthey wereלֹאnotשֶׁלofעֵץ:wood
The Rambam explains that the prohibition against planting an Asherah tree next to the Altar extends to a Rabbinic ban on any wooden structures in the Temple.
Chapter Summaryסִכּוּם
This chapter outlines the severe prohibitions of ov, yid'oni, and Molech, detailing their specific rituals and the liabilities of kares, stoning, or a sin offering depending on whether the act was intentional or inadvertent. The Rambam clarifies that the worship of Molech requires passing some, but not all, of one's descendants through fire with the priests' permission, and does not apply to other relatives or to oneself. Lastly, the Rambam explains the prohibitions against erecting a matzevah and prostrating oneself on a kneeling stone outside the Beis HaMikdash, noting that while bowing on hewn stone was permitted in the Temple, we must use mats or lie on our sides to create a separation when davening on stone floors in our synagogues today.
לְמַעֲשֶׂהWhat To Take Home
My dear talmid, look at what the Rambam is teaching us here. The Torah forbids us from erecting a monument (matzeivah) or bowing on a stone floor, even if our entire intention is to serve Hashem! Why? Because this was the way of the pagans. The Torah is telling us something profound: when it comes to serving Hashem, the end does not justify the means. We cannot use the methods of the street, the styles of the secular world, or the gimmicks of the outside culture, even if we think it will bring us closer to Shamayim or help us gather people for a holy cause.
True avodah requires us to be pure not only in our hearts, but in our vessels. If we try to inspire ourselves using the loud, superficial, and self-centered ways of the world around us, we profane the very connection we are trying to build. Hashem wants us to serve Him in the way He commanded, with the quiet, modest, and holy pathways of the mesorah.
Today, take a look at how you perform your mitzvos and run your Jewish home. Make sure you are not bringing the 'monuments' of the outside world into your sacred space. Choose one small area of your daily life, whether it is how you dress, how you speak, or how you celebrate a simcha, and ensure it is done with pure, authentic Jewish warmth, completely untouched by the trends of the street.