Sorcery (קסם)

Sources

It is forbidden to divine or to inquire of a diviner. A person who inquires of a diviner is given "stripes for rebelliousness." In contrast, the diviner himself is [punished by] lashes if he performs one of the above or other similar acts, as [Deuteronomy 18:10] states: "There shall not be found among you one who passes..., one who practices divination."

Mishneh Torah, Foreign Worship and Customs of the Nations 11:7

And this prohibition is practiced in every place and at all times by males and females. And one who transgresses it and makes himself a clairvoyant in one of the ways from all the matters we have mentioned or in another matter, and tells people things that he sees through his clairvoyance, is liable for lashes — and that is when he does some act in the thing, as we do not administer lashes without an act. But one who asks [something] from a clairvoyant is not under the liability of lashes. Nonetheless, very disgusting is anyone who fixes his thoughts or expends his time on these vanities…

Sefer HaChinukh 510:4

Those nations that you are about to dispossess do indeed resort to soothsayers and augurs; to you, however, your God יהוה has not assigned the like.

Deuteronomy 18:14

ANYONE THAT USETH DIVINATION. Kosem (one that useth divination) is most probably a general term. It refers to those who issue decrees and declare things will undoubtedly be so. The term gazerin (magicians) is similar. The word kesem (divine sentence) in A divine sentence is in the lips of the king (Prov. 16:10) is close in meaning to it. The particulars are a soothsayer (me’onen), or an enchanter (menachesh), or a sorcerer (mechashef). It is also possible that kosem is a specific term for astrologers and that kesamim (divinations)…

Ibn Ezra on Deuteronomy 18:10:2

This explains why the Midianites brought their קסמים, enchantments, with them before setting out on their mission to Bileam (22,7). The purpose of these enchantments is to call down to earth the influence that various horoscopic constellations exert on our fates. Balak was superior to Bileam in that field. The significance of נחשים, on the other hand is, that they are instruments which deny that G–d has an entourage who act as His agents. Neither of these devices would prove harmful to Israel as long as the latter carried out the will of their Father in Heaven…

Shenei Luchot HaBerit, Torah Shebikhtav, Balak, Torah Ohr 40

“and the dust returns to the earth as it was; and the spirit returns to God, who provided it” (Ecclesiastes 12:7).
“And the dust returns to the earth as it was” – Rabbi Pinḥas and Rabbi Ḥilkiya [said] in the name of Rabbi Simon: When is it that “the spirit returns to God, who provided it”? It is when “the dust returns to the earth [as it was].” If not, “may He cast away the souls of your enemies…” (I Samuel 25:29).
Rabbi Shmuel bar Naḥmani [said] in the name of Rabbi Avdimi of Haifa: [This is analogous] to a priest who is scrupulous regarding matters of ritual purity who gave a…

Kohelet Rabbah 12:7:1

Relatedראו גם

Sheetsדפי מקורות

We use cookies to give you the best experience possible on our site. Click OK to continue using Sefaria. Learn More.OKאנחנו משתמשים ב"עוגיות" כדי לתת למשתמשים את חוויית השימוש הטובה ביותר.קראו עוד בנושאלחצו כאן לאישור