DEUT923 See [[LEV250]] Leviticus 19:26 soothsayer divination GATES 263-5

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DEUT924 Do not practice witchcraft (sorcery). See [[EXOD634]] Exodus 22:17 sorceress CHINUCH 41

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DEUT925 Do not seek contact with the dead. See [[EXOD634]] Exodus 22:17 sorceress CHINUCH 41

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DEUT926 Amongst you there shall not be found... a charmer. No Jew is allowed to say charms. That is, do not utter certain sounds or words and tell people that the utterances have the power to help or damage something or someone. For example, a charmer will utter something over a snake or scorpion and claim that now the creature will not bite. Or someone will be suffering from a painful wound and a charmer will utter something over it in order to remove the pain. Some explain that a charmer is someone who uses utterances to gather snakes or other creatures to one place. We find that the Sages permit us to recite verses in order to protect ourselves from damaging forces (mazikim), for such does not fall under the prohibition of uttering charms. Reciting verses inspires us to seek shelter with Hashem and place all of our trust in Him. It helps us to fill our hearts with fear and awe of Him, and place our reliance on His goodness. When these feelings fill our hearts, He surely will protect us from harm. Saying words of Torah to awaken our souls to the truth is not forbidden. Although we hope that in the merit of this act we will gain Heaven's protection, the Torah allows such utterances, for the act, in fact, gives us such merit, so it is not regarded as uttering charms.

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DEUT927 Although we must judge people favorably, we should always be on the alert not to be cheated. The Chofetz Chayim used to say, "The Torah obliges us to trust wholeheartedly in God, but not in man. A person must always be on the alert not to be cheated." (Chofetz Chayim al Hatorah, on this verse). The Chofetz Chayim devoted his life to spreading the principle of brotherly love, the prohibition against speaking against others, and the commandment to judge people favorably. Though he was not the least bit cynical, he was also not naïve. He understood the world and human weaknesses. ... In Mesichta Derech Eretz Rabbah (ch.5) it is stated that we should honor every person we meet as we would Rabbi Gamliel [head of the Sanhedrin] but we should nevertheless be suspicious that he might be dishonest.

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DEUT928 See [[NUM290]] Numbers 23:24 lion SINAI2 143

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DEUT930 See [[NUM390]] Numbers 33:35 Etzion-geber AMJV 342-3

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DEUT931 The Code of Jewish Law, authored by Rabbi Yosef Caro, states that it is forbidden for a Jew to try to determine the future by using astrology or lots (Shulchan Aruch, Yoreh De'ah 179:1). Rabbi Caro, in a different book of his, explains that the origin of this Jewish law is from the Midrash (Beit Yosef commentary on Tur, Yoreh De'ah 179). Apparently, Rabbi Caro equates using a lottery to determine future events not only with astrology, but also with witchcraft and other forbidden Jewish practices (See chapter [in AMJV], "Alternative Medicine"). The verse mentioned as proof is, "You shall be complete with the Lord your God" [this verse]. This indicates, according to Rashi, that one should rely only on God, and not try to determine any future events by any means. Rather, one must accept what God doles out for him or her. Shulchan Aruch was averse to using lots in any situation relating to determining the future, equating this process with astrology. (However, he allowed lots regarding giving Shabbat food to children and dividing the deceased parents' land among their heirs, as noted above.) Therefore, based on this line of thinking, many later Rabbis banned the concept and the practical application of drawing lots to determine future events. Rabbi Ovadia Yosef, a leading Rabbinic leader of the twentieth and twenty-first centuries, forbade using lots in our times (Responsa Yabia Omer, section 6, Choshen Mishpat 4).

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DEUT932 What you must know is that the aim and objective of the duties of the heart are for both our outer and inner selves to share equally in serving God; that the heart, tongue, and limbs be consistent in their testimony, that they authenticate each other and bear out one another, rather than oppose and contradict each other. This is what Scripture calls being “wholehearted”: “You must be wholehearted with Hashem your God (Devarim 18:13); He was wholehearted in his generation (Bereshis 6:9); He who acts wholeheartedly does what is right, and speaks the truth from his heart (Tehillim 15:2); I contemplate the wholehearted path; when will I attain it? I will conduct myself with wholeness of heart, within my own house (ibid. 101:2).” Regarding one whose inside is not like his outside, Scripture says: “His heart was not whole with Hashem his God” (Melachim 1, 11: 4); “They flattered Him with their mouths, lied to Him with their tongues; and their hearts were disloyal to Him” (Tehillim 78:36-37). As is well known, if someone contradicts himself or proves himself a liar, whether in speech or in deed, people no longer believe in his integrity and have no confidence in his sincerity. Similarly, if our outer and inner selves are in contradiction, if our talk is not matched by our intentions, if the actions of our limbs are at odds with the convictions of our hearts, then our worship of God is imperfect; for God does not accept insincere service, as it is written: “I cannot tolerate iniquity along with holy assembly” (Yeshayahu 1:13) ...

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DEUT929 See [[LEV750]] Leviticus 19:26 soothsayer GATES 263-5

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