דברים, פרק י״ח, פסוק י״א

A deep spiritual danger lies in the pursuit of mystical rituals, witchcraft, and communication with the dead. The prohibition against these practices is not merely about avoiding inappropriate acts; it is a profound call to place complete faith in God. By stepping away from the illusions of impure forces, a person learns to rely entirely on the Creator.

Among these forbidden practices is the use of incantations and spells. The primary approach among commentators [רש״י, אדרת אליהו, פענח רזא] explains this as a form of sorcery where a person recites spells to gather and bind creatures, such as snakes and scorpions, into a single location. Alternatively, it refers to whispering magical, meaningless phrases over these dangerous creatures to prevent them from biting, or over a person to heal them [רלב״ג, תורה תמימה, ביאור יש״ר, נתינה לגר]. Even if the intention behind the spell is positive and aimed at preventing harm, the act remains strictly forbidden [מלבי״ם]. Another perspective connects this practice specifically to the conjuring and binding of demons [אבן עזרא].

The pursuit of hidden knowledge also extends to dark rituals involving mediums and clairvoyants who attempt to predict the future. One method involves a sorcerer speaking from their armpit, producing a low, muffled voice that appears to rise from the earth or the throat of a corpse [רש״י, רלב״ג, תורה תמימה]. Another technique requires the sorcerer to place the bone of a specific animal into their mouth, which then speaks on its own through magic, or the practitioner falls into a trance-like state to deliver prophecies [רש״י, רלב״ג, תורה תמימה]. There is an interesting debate regarding who exactly is held responsible for these acts. While [רש״י] maintains that the warning is directed at the sorcerer performing the ritual, other commentators argue that it is actually aimed at the client—the private individual seeking out the sorcerer for information [הכתב והקבלה, אדרת אליהו].

Beyond professional sorcerers, there is a broader prohibition against attempting to communicate with the dead. This was a common practice in the ancient world, where temples of idolatry were often built as tombs for important figures [אם למקרא]. Consulting the dead could be done by an ordinary person seeking help [ביאור שטיינזלץ]. Commentators differ on how this was performed. One approach describes physical rituals, such as raising a corpse and placing it upon the practitioner's male organ, or asking questions to a skull lying on the ground until it answers [רש״י, מזרחי, ריב״א, חזקוני]. [רש״י] favors this explanation because it aligns closely with the plain, physical meaning of the text [שפתי חכמים, ברכת אשר]. A second approach focuses on psychological and mystical methods, where a person starves themselves and sleeps in a cemetery. Their goal is to invite an impure spirit upon themselves so that the dead will appear to them in a dream and reveal the future [גור אריה, תורה תמימה, רלב״ג].

Ultimately, all such practices are considered abominations. Seeking out external powers, the dead, or magical spells reveals a lack of faith and a corrupted understanding of the world. Instead of defiling the mind and soul with false imaginations and the illusions of impure forces, a person is required to be wholehearted with God. True guidance comes from relying exclusively on His wisdom and the words of true prophets [אבן עזרא, אבי עזר].