Chapter Previewהַקְדָּמָה
In this chapter, the Rambam teaches us the vital importance of keeping ourselves separate and distinct from the non-Jewish nations. Hashem separated us to be His holy nation, and therefore we must not follow their chukim (statutes), whether in our style of dress, our haircuts, or our deeds. We will learn the specific prohibitions against trying to resemble them, including the laws of the blorit, and the rare exception made for those who must serve in the royal courts of gentile kings.
We will also delve into the Torah's strict prohibitions against various forms of superstition and occult practices that stem from dark, idolatrous roots. This includes the prohibitions of soothsaying (using omens to guide our actions), divination (entering trances to predict the future), fortunetelling through astrology, and casting meaningless spells. Through these halachos, the Rambam guides us to keep our emunah pure and untainted.
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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אִסּוּר הֲלִיכָה בְּחֻקּוֹת הָעוֹבְדֵי כּוֹכָבִים וּלְהִדַּמּוֹת לָהֶםHalacha 1 · The Prohibition of Following the Statutes of Idolaters and Resembling Them
אֵיןWe do notהוֹלְכִיןfollowבְּחֻקּוֹתthe statutes ofהָעוֹבְדֵיthe worshipers ofכּוֹכָבִיםstarsוְלֹאand notמִדַּמִּיןresembleלָהֶןthemלֹאnotבְּמַלְבּוּשׁin dressוְלֹאand notבְּשֵׂעָרin hairוְכַיּוֹצֵאand the likeבָּהֶןto themשֶׁנֶּאֱמַרas it is saidויקראVayikraכ20כג23"וְלֹא"And do notתֵלְכוּfollowבְּחֻקּוֹתthe statutes ofהַגּוֹי".the nation"וְנֶאֱמַרand it is saidויקראVayikraיח18ג3"וּבְחֻקֹּתֵיהֶם"and in their statutesלֹאdo notתֵלֵכוּ".follow"וְנֶאֱמַרand it is saidדבריםDevarimיב12ל30"הִשָּׁמֶר"Guardלְךָyourselfפֶּןlestתִּנָּקֵשׁyou be ensnaredאַחֲרֵיהֶם".after them"הַכּלthe wholeבְּעִנְיָןin matterאֶחָדoneהוּאitמַזְהִירwarnsשֶׁלֹּאthat notיִדְמֶהhe resembleלָהֶן.themאֶלָּאratherיִהְיֶהhe shall beהַיִּשְׂרָאֵלthe Jewמֻבְדָּלseparatedמֵהֶןfrom themוְיָדוּעַand recognizableבְּמַלְבּוּשׁוֹin his dressוּבִשְׁאָרand in the rest ofמַעֲשָׂיוhis deedsכְּמוֹjust asשֶׁהוּאthat he isמֻבְדָּלseparatedמֵהֶןfrom themבְּמַדָּעוֹin his thoughtsוּבְדֵעוֹתָיו.and in his character traitsוְכֵןand soהוּאHeאוֹמֵרsaysויקראVayikraכ20כו26"וָאַבְדִּל"And I have separatedאֶתְכֶם—מִןyou fromהָעַמִּים".the nations"לֹאnotיִלְבַּשׁshall he wearבְּמַלְבּוּשׁa garmentהַמְיֻחָדthat is uniqueלָהֶן.to themוְלֹאand notיְגַדֵּלshall he growצִיצִיתthe tresses ofרֹאשׁוֹhis headכְּמוֹlikeצִיצִיתthe tresses ofרֹאשָׁם.their headוְלֹאand notיְגַלֵּחַshall he shaveמִןfromהַצְּדָדִיןthe sidesוְיַנִּיחַand leaveהַשֵּׂעָרthe hairבָּאֶמְצַעin the middleכְּמוֹjust asשֶׁהֵןthat theyעוֹשִׂיןdoוְזֶהand thisהַנִּקְרָאis that which is calledבְּלוֹרִית.bloritוְלֹאand notיְגַלֵּחַshall he shaveהַשֵּׂעָרthe hairמִכְּנֶגֶדfrom oppositeפָּנָיוhis faceמֵאֹזֶןfrom earלְאֹזֶןto earוְיַנִּיחַand leaveהַפֶּרַעthe long hairמִלְּאַחֲרָיוfrom behind himכְּדֶרֶךְlike the wayשֶׁעוֹשִׂיןthat doהֵן.theyוְלֹאand notיִבְנֶהshall he buildמְקוֹמוֹתplacesכְּבִנְיַןlike the building ofהֵיכָלוֹתtemplesשֶׁלofעַכּוּ"םidolatersכְּדֵיin orderשֶׁיִּכָּנְסוּthat there may enterבָּהֶןinto themרַבִּיםmanyכְּמוֹjust asשֶׁהֵןthat theyעוֹשִׂין.doוְכָלand anyoneהָעוֹשֶׂהwho doesאַחַתoneמֵאֵלּוּof theseוְכַיּוֹצֵאand the likeבָּהֶןto themלוֹקֶה:receives lashes
This halacha establishes the negative commandment prohibiting Jews from imitating the customs, dress, hairstyles, and architecture of non-Jewish idolaters.
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תִּסְפֹּרֶת עַכּוּ"ם וּבְלוֹרִיתHalacha 2 · Cutting the Hair of an Idolater Near the Blorit
עַכּוּ"םAn idolaterשֶׁהָיָהwho wasמִסְתַּפֵּרgetting a haircutמִיִּשְׂרָאֵלfrom a Jewכֵּיוָןonceשֶׁהִגִּיעַhe reachedלִבְלוֹרִיתוֹhis bloritקָרוֹבcloseשָׁלֹשׁthreeאֶצְבָּעוֹתfingerbreadthsלְכָלto everyרוּחַdirectionשׁוֹמֵטhe withdrawsאֶת—יָדוֹ:his hand
A Jewish barber must not cut an idolater's hair within three fingerbreadths of his idolatrous hairstyle.
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הֶתֵּר מַלְבּוּשֵׁי וְתִגְלַחַת הַגּוֹיִם לִמְקֹרָב לַמַּלְכוּתHalacha 3 · Permission to Wear Gentile Clothing and Shave for One Close to the Government
יִשְׂרָאֵלAn Israeliteשֶׁהָיָהwho wasקָרוֹבcloseלַמַּלְכוּתto the governmentוְצָרִיךְand needsלֵישֵׁבto sitלִפְנֵיbeforeמַלְכֵיהֶםtheir kingsוְהָיֳהand it would beלוֹto himגְּנַאיa disgraceלְפִיbecauseשֶׁלֹּאhe does notיִדְמֶהresembleלָהֶןthemהֲרֵיbeholdזֶהthisמֻתָּרis permittedלִלְבּשׁto wearבְּמַלְבּוּשֵׁיהֶןtheir garmentsוּלְגַלֵּחַand to shaveכְּנֶגֶדthe front ofפָּנָיוhis faceכְּדֶרֶךְin the mannerשֶׁהֵןthat theyעוֹשִׂין:do
This halacha permits a Jew who serves in a non-Jewish royal court to dress and shave like them to avoid embarrassment and maintain his standing.
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אִסּוּר נִחוּשׁ וּקְבִיעַת סִימָנִיםHalacha 4 · The Prohibition of Soothsaying and Relying on Omens
אֵיןWe do notמְנַחֲשִׁיןpractice soothsayingכְּעַכּוּ"םlike idolatersשֶׁנֶּאֱמַרas it is saidויקראLeviticusיט19כו26"לֹא"Do notתְנַחֲשׁוּ".practice soothsaying"כֵּיצַדHowהוּאisהַנַּחַשׁ.the soothsayingכְּגוֹןFor exampleאֵלּוּthoseשֶׁאוֹמְרִיםwho sayהוֹאִילSinceוְנָפְלָהand fellפִּתִּיmy breadמִפִּיfrom my mouthאוֹorנָפַלfellמַקְלִיmy staffמִיָּדִיfrom my handאֵינִיI am notהוֹלֵךְgoingלְמָקוֹםto placeפְּלוֹנִיsuch-and-suchהַיּוֹםtodayשֶׁאִםfor ifאֵלֵךְI goאֵיןnotחֲפָצַייmy desiresנַעֲשִׂים.will be accomplishedהוֹאִילSinceוְעָבַרand passedשׁוּעָלa foxמִימִינִיon my rightאֵינִיI am notיוֹצֵאgoing outמִפֶּתַחfrom the entrance ofבֵּיתִיmy houseהַיּוֹםtodayשֶׁאִםfor ifאֵצֵאI go outיִפְגָּעֵנִיwill meet meאָדָםa manרַמַּאי.deceitfulוְכֵןAnd likewiseאֵלּוּthoseשֶׁשּׁוֹמְעִיםwho hearצִפְצוּףthe chirping ofהָעוֹףthe birdוְאוֹמְרִיםand sayיִהְיֶהit will beכָּךְsoוְלֹאand notיִהְיֶהit will beכָּךְ.soטוֹבgoodלַעֲשׂוֹתto doדָּבָרthingפְּלוֹנִיsuch-and-suchוְרַעand badלַעֲשׂוֹתto doדָּבָרthingפְּלוֹנִי.such-and-suchוְכֵןAnd likewiseאֵלּוּthoseשֶׁאוֹמְרִיםwho sayשְׁחֹטslaughterתַּרְנְגוֹלroosterזֶהthisשֶׁקָּרָאthat crowedעַרְבִית.in the eveningשְׁחֹטslaughterתַּרְנְגלֶתhenזוֹthisשֶׁקָּרְאָהthat crowedכְּמוֹlikeתַּרְנְגוֹל.a roosterוְכֵןAnd likewiseהַמֵּשִׂיםone who setsסִימָנִיםomensלְעַצְמוֹfor himselfאִםIfיֶאֱרַעwill happenלִיto meכָּךְsoוְכָךְand soאֶעֱשֶׂהI will doדָּבָרthingפְּלוֹנִיsuch-and-suchוְאִםand ifלֹאnotיֶאֱרַעwill happenלִיto meלֹאnotאֶעֱשֶׂה,I will doכֶּאֱלִיעֶזֶרlike Eliezerעֶבֶדthe servant ofאַבְרָהָם.Avrahamוְכֵןand likewiseכָּלallכַּיּוֹצֵאsimilarבַּדְּבָרִיםto mattersהָאֵלּוּtheseהַכּלeverythingאָסוּר.is forbiddenוְכָלand anyoneהָעוֹשֶׂהwho doesמַעֲשֶׂהan actionמִפְּנֵיbecause ofדָּבָרa matterמִדְּבָרִיםfrom mattersאֵלּוּtheseלוֹקֶה:receives lashes
This halacha defines the biblical prohibition of soothsaying, listing various superstitious omens and actions that are forbidden.
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סִימָנִים הַמֻּתָּרִים לְדָבָר שֶׁכְּבָר הָיָהHalacha 5 · Permitted Omens Regarding Events That Have Already Occurred
מִיOneשֶׁאָמַרwho saidדִּירָהdwellingזוֹthisשֶׁבָּנִיתִיthat I builtסִימָןomenטוֹבgoodהָיְתָהwasעָלַי.upon meאִשָּׁהwomanזוֹthisשֶׁנָּשָׂאתִיwhom I marriedוּבְהֵמָהor animalזוֹthisשֶׁקָּנִיתִיthat I purchasedמְבֹרֶכֶתblessedהָיְתָהwasמֵעֵתfrom the timeשֶׁקְּנִיתִיהָthat I purchased itעָשַׁרְתִּי.I became richוְכֵןand so tooהַשּׁוֹאֵלone who asksלְתִינוֹקa childאֵיwhichזֶהthisפָּסוּקverseאַתָּהare youלוֹמֵדlearningאִםifאָמַרhe saidלוֹto himפָּסוּקa verseמִןfromהַבְּרָכוֹתthe blessingsיִשְׂמַחhe may rejoiceוְיֹאמַרand sayזֶהthis isסִימָןan omenטוֹבgoodכָּלallאֵלּוּtheseוְכַיּוֹצֵאand similarבָּהֶןto themמֻתָּרis permittedהוֹאִילsinceוְלֹאand notכִּוֵּןhe directedמַעֲשָׂיוhis actionsוְלֹאand notנִמְנַעhe refrainedמִלַּעֲשׂוֹתfrom doingאֶלָּאbutעָשָׂהhe madeזֶהthisסִימָןa signלְעַצְמוֹfor himselfלְדָבָרfor a matterשֶׁכְּבָרthat alreadyהָיָהwasהֲרֵיbeholdזֶהthisמֻתָּר:is permitted
This halacha clarifies that interpreting past events or a child's verse as a good sign is permitted, provided it does not influence one's future actions.
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הַגְדָּרַת הַקּוֹסֵם וְהַדְּרָכִים הַשּׁוֹנוֹת לְגִלּוּי עֲתִידוֹתHalacha 6 · The Definition of a Diviner and the Various Methods of Predicting the Future
אֵיזֶהוּWho isקוֹסֵםa divinerזֶהThisהָעוֹשֶׂהis one who doesמַעֲשֶׂהan actionמִשְּׁאָרfrom otherהַמַּעֲשִׂיּוֹתactionsכְּדֵיin orderשֶׁיִּשּׁוֹםthat he will be entrancedוְתִפָּנֶהand will be clearedמַחֲשַׁבְתּוֹhis mindמִכָּלfrom allהַדְּבָרִיםthingsעַדuntilשֶׁיֹּאמַרthat he saysדְּבָרִיםthingsשֶׁעֲתִידִיםthat are destinedלִהְיוֹתto beוְיֹאמַרand he saysדָּבָרthingפְּלוֹנִיsuch and suchעָתִידis destinedלִהְיוֹתto beאוֹorאֵינוֹis notהוֹוֶהhappeningאוֹorשֶׁיֹּאמַרthat he saysשֶׁרָאוּיthat it is properלַעֲשׂוֹתto doכֵּןsoוְהִזָּהֲרוּand be carefulמִכָּךְ.from thisיֵשׁThere areמִןofהַקּוֹסְמִיןthe divinersשֶׁמְּשַׁמְּשִׁיםwho useבְּחלsandאוֹorבַּאֲבָנִים.stonesוְיֵשׁand there areמִיsomeשֶׁגּוֹהֵרwho bend downלָאָרֶץto the groundוְיָנוּעַand swayוְצוֹעֵק.and screamוְיֵשׁand there areמִיsomeשֶׁמִּסְתַּכֵּלwho lookבְּמַרְאָהin a mirrorשֶׁלofבַּרְזֶלironאוֹorבַּעֲשָׁשִׁיתin a glass lanternוּמְדַמִּיןand imagineוְאוֹמְרִים.and speakוְיֵשׁand there areמִיsomeשֶׁנּוֹשֵׂאwho carryמַקֵּלa staffבְּיָדוֹin his handוְנִשְׁעָןand leanעָלָיוon itוּמַכֶּהand strikeבּוֹwith itעַדuntilשֶׁתִּפָּנֶהthat is clearedמַחֲשַׁבְתּוֹhis mindוּמְדַבֵּר.and he speaksהוּאThisשֶׁהַנָּבִיאis what the prophetאוֹמֵרsaysהושעHosheaד4יב12"עַמִּיMy peopleבְּעֵצוֹof its woodיִשְׁאָלinquiresוּמַקְלוֹand its staffיַגִּידtellsלוֹ":it
The Rambam defines the biblical prohibition of divination and describes the various trance-inducing methods used by diviners to predict future events.
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אִסּוּר קְסָמִים וּשְׁאֵלָה בְּקוֹסֵםHalacha 7 · The Prohibition of Divination and Inquiring of a Diviner
אָסוּרIt is forbiddenלִקְסֹםto divineוְלִשְׁאלand to inquireלְקוֹסֵםof a divinerאֶלָּאexceptשֶׁהַשּׁוֹאֵלthat the inquirerלְקוֹסֵםof a divinerמַכִּיןthey strikeאוֹתוֹhimמַכַּתstripes ofמַרְדּוּתrebelliousnessאֲבָלbutהַקּוֹסֵםthe divinerעַצְמוֹhimselfאִםifעָשָׂהhe performedמַעֲשֶׂהan actionמִכָּלof any ofאֵלּוּtheseוְכַיּוֹצֵאand similarבָּהֶןto themלוֹקֶהreceives lashesשֶׁנֶּאֱמַרas it is saidדבריםDevarimיח18י10"לֹא"There shall notיִמָּצֵאbe foundבְךָamong youמַעֲבִירone who passesבְּנוֹ"his son"וְגוֹ'etc.דבריםDevarimיח18י10"קֹסֵם"one who practicesקְסָמִים":divination"
This halacha details the prohibition against practicing divination and the differing punishments for the diviner and the one who consults him.
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הַגְדָּרַת אִסּוּר מְעוֹנֵן וּקְבִיעַת עִתִּיםHalacha 8 · The Definition of a Fortuneteller Who Predicts Auspicious Times
אֵיזֶהוּWho isמְעוֹנֵןa fortunetellerאֵלּוּThese areנוֹתְנֵיthose who setעִתִּיםtimesשֶׁאוֹמְרִיםwho sayבְּאִצְטַגְנִינוּתthrough astrologyיוֹםdayפְּלוֹנִיso-and-soטוֹבis goodיוֹםdayפְּלוֹנִיso-and-soרַעis badיוֹםdayפְּלוֹנִיso-and-soרָאוּיis properלַעֲשׂוֹתto doבּוֹon itמְלָאכָהmelachaפְּלוֹנִיתsuch-and-suchשָׁנָהyearפְּלוֹנִיתsuch-and-suchאוֹorחֹדֶשׁmonthפְּלוֹנִיso-and-soרַעis badלְדָבָרfor a matterפְּלוֹנִי:such-and-such
The Rambam defines the prohibition of being a me'onen, which refers to predicting auspicious or inauspicious times using astrology.
הל׳ ט
אִסּוּר עוֹנֵן וְאִצְטַגְנִינוּת וַאֲחִיזַת עֵינַיִםHalacha 9 · The Prohibition of Telling Fortunes, Astrology, and Optical Illusions
אָסוּרIt is forbiddenלְעוֹנֵןto tell fortunesאַףevenעַל·פִּיthoughשֶׁלֹּאthat notעָשָׂהhe didמַעֲשֶׂהan actionאֶלָּאbutהוֹדִיעַhe made knownאוֹתָןthoseהַכְּזָבִיםfalsehoodsשֶׁהַכְּסִילִיםthat the foolsמְדַמִּיןimagineשֶׁהֵןthat they areדִּבְרֵיwords ofאֱמֶתtruthוְדִבְרֵיand words ofחֲכָמִים.wisdomוְכָלand anyoneהָעוֹשֶׂהwho actsמִפְּנֵיbecause ofהָאִצְטַגְנִינוּתastrologyוְכִוֵּןand directedמְלַאכְתּוֹhis workאוֹorהֲלִיכָתוֹhis travelבְּאוֹתוֹto thatהָעֵתtimeשֶׁקָּבְעוּthat setהֹבְרֵיthe astrologers ofשָׁמַיִםheavenהֲרֵיbeholdזֶהthis oneלוֹקֶהreceives lashesשֶׁנֶּאֱמַרas it is saidויקראVayikraיט19כו26"לֹא"Do notתְעוֹנֵנוּ".tell fortunes"וְכֵןand likewiseהָאוֹחֵזone who holdsאֶת—הָעֵינַיִםthe eyesוּמְדַמֶּהand creates an illusionבִּפְנֵיbeforeהָרוֹאִיםthe onlookersשֶׁעוֹשֶׂהthat he doesמַעֲשֵׂהan act ofתִּמָּהוֹןwonderוְהוּאand heלֹאdid notעָשָׂהdoהֲרֵיbeholdזֶהthis oneבִּכְלַלis in the category ofמְעוֹנֵןone who tells fortunesוְלוֹקֶה:and receives lashes
This halacha defines the prohibition of telling fortunes, acting based on astrological predictions, and performing magic tricks that deceive the eyes.
הל׳ י
אִסּוּר חֲבִירַת חֶבֶר וּלְחָשִׁיםHalacha 10 · The Prohibition of Casting Spells and Chanting Incantations
אֵיזֶהוּWho isחוֹבֵרa spell-casterזֶהthisשֶׁמְּדַבֵּרwho speaksבִּדְבָרִיםwith wordsשֶׁאֵינָןthat are notלְשׁוֹןthe language ofעַםpeopleוְאֵיןand there is notלָהֶןto themעִנְיָןmeaningוּמַעֲלֶהand brings upעַלuponדַּעְתּוֹhis mindבְּסִכְלוּתוֹin his foolishnessשֶׁאוֹתָןthat thoseהַדְּבָרִיםwordsמוֹעִילִין.are effectiveעַדto the pointשֶׁהֵןthat theyאוֹמְרִיםsayשֶׁהָאוֹמֵרthat one who saysכָּךְsuchוְכָךְand suchעַלuponהַנָּחָשׁthe snakeאוֹorעַלuponהָעַקְרָבthe scorpionאֵינוֹit does notמַזִּיקharmוְהָאוֹמֵרand one who saysכָּךְsuchוְכָךְand suchעַלuponהָאִישׁthe manאֵינוֹhe is notנִזּוֹק.harmedוּמֵהֶןand of themאוֹחֵזholdsבְּיָדוֹin his handבְּעֵתat the timeשֶׁמְּדַבֵּרthat he speaksמַפְתֵּחַa keyאוֹorסֶלַעa stoneוְכַיּוֹצֵאand similarבַּדְּבָרִיםto thingsהָאֵלּוּtheseהַכּלeverythingאָסוּר.is forbiddenוְהַחוֹבֵרand the spell-casterעַצְמוֹhimselfשֶׁאָחַזwho heldבְּיָדוֹin his handכְּלוּםanythingאוֹorשֶׁעָשָׂהwho didמַעֲשֶׂהan actionעִםwithדִּבּוּרוֹhis speechאֲפִלּוּevenהֶרְאָהhe pointedבְּאֶצְבָּעוֹwith his fingerהֲרֵיbeholdזֶהthis oneלוֹקֶהreceives lashesשֶׁנֶּאֱמַרas it is saidדבריםDevarimיח18י10"לֹא"There shall notיִמָּצֵאbe foundבְךָ"among you"וְגוֹ'etc.דבריםDevarimיח18יא11"וְחֹבֵר"and a caster ofחָבֶר".spells"אֲבָלbutאִםifאָמַרhe saidדְּבָרִיםwordsבִּלְבַדaloneוְלֹאand did notהֵנִידmoveלֹאnotאֶצְבַּעa fingerוְלֹאand notרֹאשׁa headוְלֹאand there was notהָיָהwasבְּיָדוֹin his handכְּלוּם.anythingוְכֵןand likewiseאָדָםa personשֶׁאָמַרwhom was saidעָלָיוupon himהֶחָבֵרthe spell-casterאוֹתָןthoseהַקּוֹלוֹתsoundsוְהוּאand heיוֹשֵׁבsitsלְפָנָיוbefore himוּמְדַמֶּהand imaginesשֶׁיֵּשׁthat there isלוֹto himבָּזֶהin thisהֲנָאָהbenefitמַכִּיןwe strikeאוֹתוֹhimמַכַּתstripes ofמַרְדּוּתrebelliousnessמִפְּנֵיbecauseשֶׁנִּשְׁתַּתֵּףthat he participatedבְּסִכְלוּתin the foolishness ofהַחֹבֵר.the spell-casterוְכָלand allאוֹתָןthoseהַקּוֹלוֹתsoundsוְהַשֵּׁמוֹתand the namesהַמְשֻׁנִּיםstrangeהַמְכֹעָרִיםuglyלֹאdo notיָרֵעוּdo harmוְגַםand alsoהֵיטֵבgoodאֵיןthere is notאוֹתָם:in them
This halacha defines the forbidden practice of casting spells, detailing the physical actions that incur Torah lashes and the status of one who listens to them.
הל׳ יא
לִלְחשׁ עַל הַנְּשִׁיכָה לְיַשֵּׁב דַּעַת הַחוֹלֶהHalacha 11 · Permissibility of Whispering Incantations Over a Snake Bite to Settle the Victim's Mind
מִיOneשֶׁנְּשָׁכוֹwhom has bittenעַקְרָבa scorpionאוֹorנָחָשׁa snakeמֻתָּרit is permittedלִלְחשׁto whisperעַלuponמְקוֹםthe place ofהַנְּשִׁיכָהthe biteוַאֲפִלּוּand evenבְּשַׁבָּתon Shabbosכְּדֵיin orderלְיַשֵּׁבto settleדַּעְתּוֹhis mindוּלְחַזֵּקand to strengthenלִבּוֹ.his heartאַףevenעַל·פִּיthoughשֶׁאֵיןthat notהַדָּבָרthe matterמוֹעִילhelpsכְּלוּםat allהוֹאִילsinceוּמְסֻכָּןand endangeredהוּאheהִתִּירוּisלוֹthey permittedכְּדֵיto himשֶׁלֹּאin orderתִּטָּרֵףthat notדַּעְתּוֹwill be distractedעָלָיו:his mind
The Sages permitted whispering incantations over a life-threatening bite, even on Shabbos, solely to prevent the victim from panicking, despite the practice having no medical efficacy.
הל׳ יב
אִסּוּר שִׁמּוּשׁ בְּדִבְרֵי תוֹרָה לִרְפוּאַת הַגּוּףHalacha 12 · The Prohibition of Using Words of Torah for Physical Healing
הַלּוֹחֵשׁOne who whispersעַלoverהַמַּכָּהthe woundוְקוֹרֵאand recitesפָּסוּקa verseמִןfromהַתּוֹרָה.the Torahוְכֵןand likewiseהַקּוֹרֵאone who recitesעַלoverהַתִּינוֹקthe childשֶׁלֹּאso that notיִבָּעֵתhe will be frightenedוְהַמַּנִּיחַand one who placesסֵפֶרa scroll ofתּוֹרָהTorahאוֹorתְּפִלִּיןtefillinעַלuponהַקָּטָןthe minorבִּשְׁבִילfor the sakeשֶׁיִּישַׁן.that he will sleepלֹאnotדַּיenoughלָהֶםfor themשֶׁהֵםthat they areבִּכְלַלin the category ofמְנַחֲשִׁיםsoothsayersוְחוֹבְרִיםand charmersאֶלָּאbutשֶׁהֵןthat they areבִּכְלַלin the category ofהַכּוֹפְרִיםthose who denyבַּתּוֹרָהthe Torahשֶׁהֵןbecause theyעוֹשִׂיןmakeדִּבְרֵיwords ofתּוֹרָהTorahרְפוּאַתa healing ofגּוּףthe bodyוְאֵינָןand they are notאֶלָּאexceptרְפוּאַתa healing ofנְפָשׁוֹתsoulsשֶׁנֶּאֱמַרas it is saidמשליMishleiג3כב22"וְיִהְיוּand they shall beחַיִּיםlifeלְנַפְשֶׁךָ".for your soulאֲבָלbutהַבָּרִיאa healthy personשֶׁקָּרָאwho readפְּסוּקִיןversesוּמִזְמוֹרand a psalmמִתְּהִלִּיםfrom Tehillimכְּדֵיin orderשֶׁתָּגֵןthat it will protectעָלָיוupon himזְכוּתthe merit ofקְרִיאָתָןtheir readingוְיִנָּצֵלand he will be savedמִצָּרוֹתfrom troublesוּמִנְּזָקִיםand from damagesהֲרֵיbeholdזֶהthisמֻתָּר:is permitted
This halacha forbids using Torah verses or sacred objects as physical remedies, while permitting a healthy person to recite them for spiritual protection.
הל׳ יג
הָאִסּוּר לִדְרֹשׁ אֶל הַמֵּתִים וְהַדְּרָכִים הָאֲסוּרוֹת בְּכָךְHalacha 13 · The Prohibition of Seeking Information from the Dead and the Forbidden Methods
אֵיזֶהוּWho isדּוֹרֵשׁone who seeksאֶלtoהַמֵּתִיםthe deadזֶהThis isהַמַּרְעִיבone who starvesאֶת—עַצְמוֹhimselfוְהוֹלֵךְand goesוְלָןand sleepsבְּבֵיתin a house ofהַקְּבָרוֹתgravesכְּדֵיin orderשֶׁיָּבוֹאthat will comeמֵתa dead personבַּחֲלוֹםin a dreamוְיוֹדִיעוֹand inform himמַהwhatשֶּׁשָּׁאַלhe askedעָלָיו.aboutוְיֵשׁAnd there areאֲחֵרִיםothersשֶׁהֵםwhoלוֹבְשִׁיםwearמַלְבּוּשִׁיםgarmentsיְדוּעִיםspecificוְאוֹמְרִיםand sayדְּבָרִיםwordsוּמַקְטִירִיןand burnקְטֹרֶתincenseיְדוּעָהspecificוִישֵׁנִיםand sleepלְבַדָּןaloneכְּדֵיin orderשֶׁיָּבוֹאthat will comeמֵתa dead personפְּלוֹנִיso-and-soוִיסַפֵּרand speakעִמּוֹwith himבַּחֲלוֹם.in a dreamכְּלָלוֹThe general ruleשֶׁלofדָּבָרthe matterכָּלanyoneהָעוֹשֶׂהwho doesכְּדֵיin orderשֶׁיָּבוֹאthat will comeהַמֵּתthe dead personוְיוֹדִיעוֹand inform himלוֹקֶהreceives lashesשֶׁנֶּאֱמַרas it is saidדבריםDevarimיח18י10"לֹאThere shall notיִמָּצֵאbe foundבְךָamong youמַעֲבִיר"one who passesוְגוֹ'etc.דבריםDevarimיח18יא11"וְדֹרֵשׁand one who seeksאֶלtoהַמֵּתִים":the dead
This halacha defines the biblical prohibition of seeking information from the deceased, whether through self-starvation, sleeping in cemeteries, or performing specific incantations and rituals.
הל׳ יד
אִסּוּר דְּרִישָׁה בְּאוֹב וְיִדְּעֹנִי וְעָנְשׁוֹHalacha 14 · The Prohibition of Inquiring of an Ov or Yid'oni and Its Punishment
אָסוּרIt is forbiddenלִשְׁאלto inquireבַּעַלof a master ofאוֹבan ovאוֹorבַּעַלa master ofיִדְּעֹנִיa yid'oniשֶׁנֶּאֱמַרas it is saidדבריםDevarimיח18י10"לֹא"There shall notיִמָּצֵאbe foundבְךָamong youמַעֲבִיר"one who passes"וְגוֹ'etc.דבריםDevarimיח18יא11"וְשֹׁאֵל"and one who inquires ofאוֹבan ovוְיִדְּעֹנִי".and a yid'oni"נִמְצֵאתָyou findלָמֵדlearningשֶׁבַּעַלthat a master ofאוֹבan ovוְיִדְּעֹנִיand a yid'oniעַצְמָןthemselvesבִּסְקִילָהare by stoningוְהַנִּשְׁאָלand the one who inquiresבָּהֶןof themבְּאַזְהָרָהis in violation of a prohibitionוּמַכִּיןand they strikeאוֹתוֹhimמַכַּתwith lashes ofמַרְדּוּת.rebelliousnessוְאִםand ifכִּוֵּןhe directedמַעֲשָׂיוhis deedsוְעָשָׂהand actedכְּפִיaccording toמֵאֲמָרָןtheir wordלוֹקֶה:he receives lashes
This halacha details the prohibition against consulting practitioners of ov and yid'oni, distinguishing between the capital punishment of the practitioner and the disciplinary lashes of the inquirer.
הל׳ טו
עוֹנֶשׁ הַמְכַשֵּׁף וְהָאוֹחֵז אֶת הָעֵינַיִםHalacha 15 · The Punishment of a Sorcerer and One Who Deludes the Eyes
הַמְכַשֵּׁףThe sorcererחַיָּבis liableסְקִילָהstoningוְהוּאand heשֶׁעָשָׂהwho didמַעֲשֵׂהan act ofכְּשָׁפִים.sorceryאֲבָלbutהָאוֹחֵזone who holdsאֶת—הָעֵינַיִםthe eyesוְהוּאand heשֶׁיֵּרָאֶהwho appearsשֶׁעָשָׂהthat he didוְהוּאand heלֹאnotעָשָׂהdidלוֹקֶהis lashedמַכַּתlashes ofמַרְדּוּת.rebelliousnessמִפְּנֵיbecauseשֶׁלָּאוthe prohibitionזֶהthisשֶׁנֶּאֱמַרwhich is saidבִּמְכַשֵּׁףregarding a sorcererבִּכְלַלis in the category ofדבריםDevarimיח18י10"לֹאnotיִמָּצֵאshall be foundבְךָ"among youהוּאitוְלָאוand a prohibitionשֶׁנִּתַּןwhich is givenלְאַזְהָרַתfor warning ofמִיתַתdeath ofבֵּיתHouse ofדִּיןJudgmentהוּאitוְאֵיןand notלוֹקִיןdo they lashעָלָיוupon itשֶׁנֶּאֱמַרas it is saidשמותShemosכב22יז17"מְכַשֵּׁפָהa witchלֹאnotתְחַיֶּה":you shall let live
This halacha distinguishes between a sorcerer who performs a physical act of sorcery and one who merely creates an illusion.
הל׳ טז
הַבְלֵי הַקּוֹסְמִים וְהַמְעוֹנְנִים וְהַחִיּוּב לִהְיוֹת תָּמִים עִם ה'Halacha 16 · The Vanity of Sorcery and Divination and the Obligation of Perfect Faith in God
וּדְבָרִיםAnd mattersהָאֵלּוּtheseכֻּלָּןall of themדִּבְרֵיare words ofשֶׁקֶרfalsehoodוְכָזָבand liesהֵןthey areוְהֵםand theyשֶׁהִטְעוּthat misledבָּהֶןwith themעוֹבְדֵיworshipers ofכּוֹכָבִיםstarsהַקַּדְמוֹנִיםthe ancient onesלְגוֹיֵיthe nations ofהָאֲרָצוֹתthe landsכְּדֵיin orderשֶׁיִּנְהֲגוּthat they should followאַחֲרֵיהֶן.after themוְאֵיןand it is notרָאוּיfittingלְיִשְׂרָאֵלfor Israelשֶׁהֵםwho areחֲכָמִיםwiseמְחֻכָּמִיםexceedingly wiseלְהִמָּשֵׁךְto be drawnבַּהֲבָלִיםafter vanitiesאֵלּוּtheseוְלֹאand notלְהַעֲלוֹתto bring upעַלuponלֵבheartשֶׁיֵּשׁthat there isתּוֹעֶלֶתbenefitבָּהֶן.in themשֶׁנֶּאֱמַרas it is saidבמדברBamidbarכג23כג23"כִּיForלֹאthere is noנַחַשׁdivinationבְּיַעֲקֹבin Yaakovוְלֹאand noקֶסֶםsoothsayingבְּיִשְׂרָאֵל".in Israelוְנֶאֱמַרand it is saidדבריםDevarimיח18יד14"כִּיForהַגּוֹיִםnationsהָאֵלֶּהtheseאֲשֶׁרwhomאַתָּהyouיוֹרֵשׁare driving outאוֹתָם—אֶלtoמְעֹנְנִיםastrologersוְאֶלand toקֹסְמִיםdivinersיִשְׁמָעוּthey listenוְאַתָּהbut youלֹאnotכֵן"soוְגוֹ'.etc.כָּלAnyoneהַמַּאֲמִיןwho believesבִּדְבָרִיםin mattersהָאֵלּוּtheseוְכַיּוֹצֵאand similarבָּהֶןto themוּמְחַשֵּׁבand thinksבְּלִבּוֹin his heartשֶׁהֵןthat they areאֱמֶתtruthוּדְבַרand a matter ofחָכְמָהwisdomאֲבָלbutהַתּוֹרָהthe Torahאֲסָרָתַןforbade themאֵינָןis notאֶלָּאexceptמִןfromהַסְּכָלִיםthe foolsוּמְחֻסְּרֵיand those lackingהַדַּעַתunderstandingוּבִכְלַלand in the category ofהַנָּשִׁיםthe womenוְהַקְּטַנִּיםand the childrenשֶׁאֵיןwhoseדַּעְתָּןintellectשְׁלֵמָה.is incompleteאֲבָלbutבַּעֲלֵיmasters ofהַחָכְמָהwisdomוּתְמִימֵיand those of perfectהַדַּעַתunderstandingיֵדְעוּknowבִּרְאָיוֹתwith proofsבְּרוּרוֹתclearשֶׁכָּלthat allאֵלּוּtheseהַדְּבָרִיםmattersשֶׁאָסְרָהwhich forbadeתּוֹרָהTorahאֵינָםare notדִּבְרֵיmatters ofחָכְמָהwisdomאֶלָּאexceptתֹּהוּemptinessוְהֶבֶלand vanityשֶׁנִּמְשְׁכוּthat were drawnבָּהֶןafter themחַסְרֵיthose lackingהַדַּעַתunderstandingוְנָטְשׁוּand abandonedכָּלallדַּרְכֵיpaths ofהָאֱמֶתthe truthבִּגְלָלָן.because of themוּמִפְּנֵיand because ofזֶהthisאָמְרָהsaidתּוֹרָהTorahכְּשֶׁהִזְהִירָהwhen it warnedעַלagainstכָּלallאֵלּוּtheseהַהֲבָלִיםvanitiesדבריםDevarimיח18יג13"תָּמִיםWholeheartedתִּהְיֶהyou shall beעִםwithה'Hashemאֱלֹהֶיךָ":your God
Rambam explains that all forms of magic, astrology, and divination are complete falsehoods, and that a wise person must recognize their emptiness and remain wholehearted in faith.
Chapter Summaryסִכּוּם
The chapter begins by forbidding us from imitating the dress, hairstyles, and building styles of the gentiles, establishing that a Jew must remain distinct in his appearance and conduct, with lashes as the penalty for violations. The Rambam then details the prohibitions against soothsaying (acting based on superstitious omens, though noting that merely looking back at past events as a good sign or asking a child for a pasuk is permitted) and divination (using trances, sand, or staffs to predict the future). Finally, the chapter defines and prohibits fortunetelling through astrology, performing optical illusions and magic tricks, and casting meaningless spells, emphasizing that relying on these foolish practices is strictly forbidden by the Torah.
לְמַעֲשֶׂהWhat To Take Home
The Torah is teaching us a profound lesson about where a Yid looks for direction and identity. The Rambam describes how the nations of the world look to external signs, astrology, and omens to guide their steps, or try to find security by blending into the crowd. But a Jew is meant to be completely different. We do not let a dropped stick, a passing animal, or the 'lucky' days of the calendar dictate our choices. Our identity is anchored from within, in our connection to Hashem, and our steps are guided solely by His Torah and mitzvos.
When we look for 'signs' or try to copy the ways of the world to feel secure, we are forgetting who we are. A Yid is 'mevudal', distinct and elevated. We don't need to look at what the street is wearing or what the stars are saying to know how to live. True peace of mind and real success come from living with simple emunah, knowing that everything comes directly from Hashem, not from coincidences or external forces.
Today, catch yourself if you start relying on a superstitious thought or feel the urge to blend in just to fit the surrounding culture. Instead, make one conscious decision based purely on ratzon Hashem, showing that your steps are guided by emunah alone.