דברים, פרק י״ח, פסוק ט׳

The transition from the desert into a settled land brings the Israelites face-to-face with a foreign Canaanite culture rooted in magic and the desire to control fate. The strict warning to distance themselves from these practices establishes a clear boundary between faith in God's direct providence and the pagan worldview. This instruction follows the detailed guidelines for the nation's legitimate leaders—the judge, the priest, and the king. By contrasting these roles, a clear distinction is made between proper leadership and the illegitimate spiritual guides relied upon by other nations [חזקוני, רש״ר הירש]. Furthermore, placing this prohibition immediately after the laws of the king hints that an Israelite monarch seeks counsel through the Urim and Thummim, unlike foreign kings who consult mediums [קיצור בעל הטורים]. Entering the land serves both as a reward for avoiding these abominations [מלבי״ם, אדרת אליהו] and as tangible proof of God's direct involvement in the world, refuting the pagan belief that the Creator is detached and requires magical intermediaries [אלשיך].

Earlier warnings in the Torah mention the practices of Egypt, yet the focus here is exclusively on the nations of Canaan. The generation now entering the land grew up in the desert and is unfamiliar with Egyptian customs. The immediate threat they face is the Canaanite culture they are about to encounter [בכור שור, פענח רזא]. Additionally, agriculture in the land of Israel relies entirely on timely rainfall, creating a strong temptation to use sorcery to predict the weather [העמק דבר].

The prohibition against these practices is not a blanket ban on knowledge. Studying these subjects is strictly forbidden if the goal is to perform the rituals, but it is permitted, and even required, when the purpose is to understand, teach, or judge [רש״י, משכיל לדוד, ביאור יש״ר]. Members of the Sanhedrin had to be well-versed in the dark arts to deliver accurate verdicts, identify false prophets, and distinguish between authentic sorcery and mere illusion [רבנו בחיי, רלב״ג, שפתי כהן]. In environments where magic is prevalent, learning about it is also permitted to know how to protect oneself [תורה תמימה]. However, Moses cautions that if the Israelites must study these matters for judicial purposes, they should do so before entering the land. Learning directly from the Canaanites could foster a dangerous sympathy, ultimately preventing the Israelites from driving them out [שפתי כהן, העמק דבר].

Regarding the nature of sorcery, the primary approach among commentators is that it is not merely a deception, but a tangible force in the world [אברבנאל]. God established a natural order guided by celestial bodies and angels, but He also embedded forces within creation that allow this order to be manipulated through magical rituals. Utilizing these forces is considered a rebellion against the natural system God established for His world [רמב״ן, אברבנאל]. Other nations, who are subject to astrological influences, turn to diviners and sorcerers in a desperate attempt to alter their destiny. The Israelites, however, are not bound by astrology. They possess a direct connection to the Creator and can change decrees through prayer and good deeds, making the reliance on magic an abomination for them [שפתי כהן].

The practices prevalent at the time included burning children in worship to the idol Molech, calculating auspicious times, and predicting the future. Others observed the flight patterns of birds to make quick deductions about upcoming events, or consulted the dead by using bones and raising spirits [רמב״ן, הטור הארוך, אברבנאל]. These acts are outlawed not because they are entirely fabricated; reading birds or stars might occasionally yield partial glimpses of the near future. Rather, they are forbidden because God provided the Israelites with a far superior and complete gift: prophecy. There is no need to seek fragmented answers from lower forces or demons when one can hear God's clear and truthful will directly from a prophet [רמב״ן, רלב״ג].

Ultimately, the goal is to walk wholeheartedly with God. This demands complete reliance on Him, accepting His guidance whether it manifests as mercy or strict judgment, and resisting the urge to seek magical shortcuts even when reality is harsh and uncertain [אלשיך].