The answer: There being nothing of greater moment for mankind than the Torah and the receiving of it, it befits the nation that receives it to be given the strongest possible indications that the Torah is true and for all elements to be removed from those indications and from the experience in general that might engender any doubts as to its Divine origin. This is the entire import of the exodus from Egypt. The Blessed One willed the origination of the wonders which marked that redemption (beyond a doubt the prelude to the Torah) to demonstrate to all of Israel that what is withheld from nature is not withheld from the Blessed One. For this is the very cornerstone of our religion, and one who denies it denies his faith in general and completely dismisses the concept of reward and punishment. And since this is the pole upon which the Torah revolves, He desired that this become manifest in the land of Egypt, the land of diviners and necromancers. For what is there demonstrated as outside the realm of nature — necromancy, a branch of the natural arts, being impotent to perform it — what is there demonstrated as outside the realm of nature certainly lays claim to our belief as an act of G d and as an incontrovertible demonstration that what is beyond the scope of nature is not beyond the powers of G d. If these signs and wonders had been originated in a land devoid of the magic arts, the "cornerstone" would still be subject to an undermining doubt, the possibility remaining that people would ascribe all the signs to magic, regarding them all as possible within the scope of nature.
https://www.sefaria.org/
This is the idea intimated by our sages of blessed memory (Menachoth 85a): "Yochni and Mamre said to Moses: 'Are you bringing straw to Ophriim [a city rich in straw?' He answered: 'People say: "Take your greens to a place of greens."'" That is, Yochni and Mamre, Egyptian magicians, assumed that the signs performed by the true prophet were the products of magic, and in the baseness of their thoughts censured him for attempting to deceive the people in a land full of these magic arts. And Moses responded: "People say: 'Take your greens to a place of greens.'" That is, if one is expert in something his true eminence will be recognized only in a land containing men who are highly proficient in that thing itself. For there the greatness of his art can be tested against theirs, just as really excellent greens are more likely to be sold in a city rich in greens, their superiority being more readily discriminated in such a place. In the same way it is fitting that Moses' signs be tested in this land, where they will be more highly valued than in any other land. For in such a land they will be readily discriminated as products of Divine power, as beyond the scope of human ingenuity. The entire exodus was arranged, then, in such a way as to obviate any doubt of its having been the outcome of absolute Divine power.
This is the idea intimated by our sages of blessed memory (Menachoth 85a): "Yochni and Mamre said to Moses: 'Are you bringing straw to Ophriim [a city rich in straw?' He answered: 'People say: "Take your greens to a place of greens."'" That is, Yochni and Mamre, Egyptian magicians, assumed that the signs performed by the true prophet were the products of magic, and in the baseness of their thoughts censured him for attempting to deceive the people in a land full of these magic arts. And Moses responded: "People say: 'Take your greens to a place of greens.'" That is, if one is expert in something his true eminence will be recognized only in a land containing men who are highly proficient in that thing itself. For there the greatness of his art can be tested against theirs, just as really excellent greens are more likely to be sold in a city rich in greens, their superiority being more readily discriminated in such a place. In the same way it is fitting that Moses' signs be tested in this land, where they will be more highly valued than in any other land. For in such a land they will be readily discriminated as products of Divine power, as beyond the scope of human ingenuity. The entire exodus was arranged, then, in such a way as to obviate any doubt of its having been the outcome of absolute Divine power.
https://www.sefaria.org/
The answer: That sin which is cause for apprehension on the Blessed One's part as potentially resulting in the destruction of the Jews is idol worship, to which the sin of the golden calf was similar in character. For the other transgressions do not arouse the Blessed One's wrath to such a great extent; idol worship is to be much more feared in this regard. And there is more reason for apprehension of this sin in the desert than in the land of Israel. For the Jews knew that the other lands were under the ordinance of stars and constellations, as our sages state (Kethuboth 110b): "All who live in the land of Israel, it is as if they have a G-d; all who live outside the land of Israel, it is as if they do not have a G-d." This is because the other, gentile lands are under the ordinance of heavenly plenipotentiaries, an ordinance which cannot be changed except through miraculous, Heavenly intervention (this being the intent of "for he will not forgive your sins"). Therefore, if one lives outside the land of Israel, because he is under the ordinance of a star or of a constellation, his prayer is not so readily accepted as it would be if he lived in the land of Israel, which is not under the dominion of a chief, an officer, or a ruler, but of the Blessed One Himself, as it is written (Deuteronomy 31:16): "and they go astray after the strange gods of the land" — indicating that all gods, except the Blessed One Himself, are strangers in that land. And because the Jews knew this, they would be more apt to stray into idol worship outside the land of Israel, the province of other powers (as they, indeed, said [Exodus 32:1]: "Arise and make us a god which will go before us") than they would in the land of Israel itself. Add to this the fact that they would more likely cleave to the Holy One in the holy land than outside it and that there is more reason for apprehension that rebellion against the word of G-d would result in destruction in the desert than in the land of Israel in that the desert is a place fraught with the danger of "snakes, serpents, scorpions, and drought, no water being there" (Deuteronomy 8:15), so that destruction is more of a possibility there than in other places. This is not as the pseudo-pious would have it, that the power of G-d is constant in all places, for good or for evil. This is not so, but the Blessed One has stamped it into the nature of things that loss is more likely to result in dangerous places than in others, so that if He is not constantly providential of one in such places but abandons him to the vicissitudes of time, then evil will certainly befall him, unlike the case in other places, where there is not cause for such apprehension. Therefore, the Blessed One said to Moses: This does not require My apprising you of My ways, for I have no intention of separating Myself from you, but My presence will go in your midst when I grant rest to you — and them (what is stated of Moses applying to all of Israel, as in "to heed you on the way," where the meaning is obviously not to heed Moses alone). But this did not suffice for Moses, who answered (Exodus 33:15): "If Your presence does not go, do not take us up from here." That is, if Your presence does not go, we should not move from this spot at all. For how will it be known that we have been singled out from the other nations if not by Your going with us now? For when we are in the land of Israel, they will attribute our fortune not to us but to the land, seeing that when we were not in the land You did not walk in the midst of our camp. And the Blessed One acknowledged this, saying (Ibid 17): "This thing, too, that you have spoken I will do, for you have found favor in My eyes and I have known you by name." He elaborated here, saying "for you have found favor in My eyes" in response to Moses' first having said (Ibid 12): "and You said: 'I have known you by name and you have also found favor in My eyes'" — indicating thereby that He was doing so by virtue of Moses' having found favor in His eyes. And He added "and I will know you by name," in response to "and You said: "I have known you by name,'" not as Moses said (Ibid 16) "so that I and Your people be singled out from all the peoples," but "because you have found favor in My eyes." And this is also by way of intimating that His acquiescing in walking in their midst and not governing them through an angel would be limited to the days of Moses alone; but afterwards, in the days of Joshua, the aforementioned angel would lead the Jews until they came "to the rest and to the inheritance," as we shall explain.
The answer: That sin which is cause for apprehension on the Blessed One's part as potentially resulting in the destruction of the Jews is idol worship, to which the sin of the golden calf was similar in character. For the other transgressions do not arouse the Blessed One's wrath to such a great extent; idol worship is to be much more feared in this regard. And there is more reason for apprehension of this sin in the desert than in the land of Israel. For the Jews knew that the other lands were under the ordinance of stars and constellations, as our sages state (Kethuboth 110b): "All who live in the land of Israel, it is as if they have a G-d; all who live outside the land of Israel, it is as if they do not have a G-d." This is because the other, gentile lands are under the ordinance of heavenly plenipotentiaries, an ordinance which cannot be changed except through miraculous, Heavenly intervention (this being the intent of "for he will not forgive your sins"). Therefore, if one lives outside the land of Israel, because he is under the ordinance of a star or of a constellation, his prayer is not so readily accepted as it would be if he lived in the land of Israel, which is not under the dominion of a chief, an officer, or a ruler, but of the Blessed One Himself, as it is written (Deuteronomy 31:16): "and they go astray after the strange gods of the land" — indicating that all gods, except the Blessed One Himself, are strangers in that land. And because the Jews knew this, they would be more apt to stray into idol worship outside the land of Israel, the province of other powers (as they, indeed, said [Exodus 32:1]: "Arise and make us a god which will go before us") than they would in the land of Israel itself. Add to this the fact that they would more likely cleave to the Holy One in the holy land than outside it and that there is more reason for apprehension that rebellion against the word of G-d would result in destruction in the desert than in the land of Israel in that the desert is a place fraught with the danger of "snakes, serpents, scorpions, and drought, no water being there" (Deuteronomy 8:15), so that destruction is more of a possibility there than in other places. This is not as the pseudo-pious would have it, that the power of G-d is constant in all places, for good or for evil. This is not so, but the Blessed One has stamped it into the nature of things that loss is more likely to result in dangerous places than in others, so that if He is not constantly providential of one in such places but abandons him to the vicissitudes of time, then evil will certainly befall him, unlike the case in other places, where there is not cause for such apprehension. Therefore, the Blessed One said to Moses: This does not require My apprising you of My ways, for I have no intention of separating Myself from you, but My presence will go in your midst when I grant rest to you — and them (what is stated of Moses applying to all of Israel, as in "to heed you on the way," where the meaning is obviously not to heed Moses alone). But this did not suffice for Moses, who answered (Exodus 33:15): "If Your presence does not go, do not take us up from here." That is, if Your presence does not go, we should not move from this spot at all. For how will it be known that we have been singled out from the other nations if not by Your going with us now? For when we are in the land of Israel, they will attribute our fortune not to us but to the land, seeing that when we were not in the land You did not walk in the midst of our camp. And the Blessed One acknowledged this, saying (Ibid 17): "This thing, too, that you have spoken I will do, for you have found favor in My eyes and I have known you by name." He elaborated here, saying "for you have found favor in My eyes" in response to Moses' first having said (Ibid 12): "and You said: 'I have known you by name and you have also found favor in My eyes'" — indicating thereby that He was doing so by virtue of Moses' having found favor in His eyes. And He added "and I will know you by name," in response to "and You said: "I have known you by name,'" not as Moses said (Ibid 16) "so that I and Your people be singled out from all the peoples," but "because you have found favor in My eyes." And this is also by way of intimating that His acquiescing in walking in their midst and not governing them through an angel would be limited to the days of Moses alone; but afterwards, in the days of Joshua, the aforementioned angel would lead the Jews until they came "to the rest and to the inheritance," as we shall explain.
There is also another reason for its being stated here "Do not bow down to their gods." It is my view that the root of idol worship was the notion that angels or the heavenly host could exert a beneficent or maleficent influence upon one in accordance with their will. This error originated in the following manner: Though these agencies do not have the power to do good or evil in themselves, they cannot be barred from exerting an influence more or less in accordance with the predisposition of the recipients. So that, for example, the moon will increase moisture in terrestrial bodies as they are predisposed to receive moisture, and the sun will heat them as they are predisposed to receive heat, and so, in relation to the other stars and to the angels that are above them. However, the predisposition of terrestrial bodies to receive the influence and effects of the celestial ones can be secured either by conditioning through recognized natural procedures, such as heating with hot or by cooling with cold or by conditioning through things whose nature is hidden and which operate by virtue of certain phenomenological properties. Now those objects which acquire a predisposition through the recognized, natural qualities of things generating this predisposition provide no ground for doubt and do not serve as the basis for the error of idolatry. But the type of things which predispose bodies to acquire the effluence of celestial entities by virtue of certain phenomenological properties, their hidden natures, as it were — these things caused ignorant men to stray into idol worship. For in their ignorance of the natures of these properties it did not occur to them at all that these things could produce a change in the nature of the body of the recipient, and they could attribute their efficacy to no other cause than the favor these operations found in the eyes of the celestial emanators, the angels or stars, as it were, who, witnessing these activities, increased their effluence to the bodies of these recipients. And this was the root and foundation upon which idolatry was built and which led its practitioners to sacrifice and bring offerings to an angel or a star to gain its favor. And this contravenes the truth in two ways. First, because there is nothing in our deeds which can cause any kind of satisfaction or distress whatsoever to any of the celestial entities, there being nothing whatsoever in common between our deeds and their natures. Second, because the energy or effluence emanated by them is limited. They cannot increase or diminish it in and of themselves but only in relation to the predisposition of the recipients, contrary to the view of the idolators, who see these changes as stemming from the emanators. And this is the reason for its being written here "Do not bow down to their gods" after the statement "Take heed of him and hearken to his word…" That is, after I have permitted you to hearken to the voice of this angel and to bow down to him in view of his distinctive exaltation over the other angels — the fact that my Name is within him — notwithstanding all this, I have told you that he will not forgive your sins, being only a deputy in My embassy — then what should be the case with the other angels, who are not on his level, and, certainly, with the hosts of heaven! Can you not understand from this that they have no power to do good or evil in themselves? That being the case, do not bow down to their gods and do not serve them, for no benefit will accrue to you from this as you might imagine.
https://www.sefaria.org/
There is also another reason for its being stated here "Do not bow down to their gods." It is my view that the root of idol worship was the notion that angels or the heavenly host could exert a beneficent or maleficent influence upon one in accordance with their will. This error originated in the following manner: Though these agencies do not have the power to do good or evil in themselves, they cannot be barred from exerting an influence more or less in accordance with the predisposition of the recipients. So that, for example, the moon will increase moisture in terrestrial bodies as they are predisposed to receive moisture, and the sun will heat them as they are predisposed to receive heat, and so, in relation to the other stars and to the angels that are above them. However, the predisposition of terrestrial bodies to receive the influence and effects of the celestial ones can be secured either by conditioning through recognized natural procedures, such as heating with hot or by cooling with cold or by conditioning through things whose nature is hidden and which operate by virtue of certain phenomenological properties. Now those objects which acquire a predisposition through the recognized, natural qualities of things generating this predisposition provide no ground for doubt and do not serve as the basis for the error of idolatry. But the type of things which predispose bodies to acquire the effluence of celestial entities by virtue of certain phenomenological properties, their hidden natures, as it were — these things caused ignorant men to stray into idol worship. For in their ignorance of the natures of these properties it did not occur to them at all that these things could produce a change in the nature of the body of the recipient, and they could attribute their efficacy to no other cause than the favor these operations found in the eyes of the celestial emanators, the angels or stars, as it were, who, witnessing these activities, increased their effluence to the bodies of these recipients. And this was the root and foundation upon which idolatry was built and which led its practitioners to sacrifice and bring offerings to an angel or a star to gain its favor. And this contravenes the truth in two ways. First, because there is nothing in our deeds which can cause any kind of satisfaction or distress whatsoever to any of the celestial entities, there being nothing whatsoever in common between our deeds and their natures. Second, because the energy or effluence emanated by them is limited. They cannot increase or diminish it in and of themselves but only in relation to the predisposition of the recipients, contrary to the view of the idolators, who see these changes as stemming from the emanators. And this is the reason for its being written here "Do not bow down to their gods" after the statement "Take heed of him and hearken to his word…" That is, after I have permitted you to hearken to the voice of this angel and to bow down to him in view of his distinctive exaltation over the other angels — the fact that my Name is within him — notwithstanding all this, I have told you that he will not forgive your sins, being only a deputy in My embassy — then what should be the case with the other angels, who are not on his level, and, certainly, with the hosts of heaven! Can you not understand from this that they have no power to do good or evil in themselves? That being the case, do not bow down to their gods and do not serve them, for no benefit will accrue to you from this as you might imagine.
There is also another reason for its being stated here "Do not bow down to their gods." It is my view that the root of idol worship was the notion that angels or the heavenly host could exert a beneficent or maleficent influence upon one in accordance with their will. This error originated in the following manner: Though these agencies do not have the power to do good or evil in themselves, they cannot be barred from exerting an influence more or less in accordance with the predisposition of the recipients. So that, for example, the moon will increase moisture in terrestrial bodies as they are predisposed to receive moisture, and the sun will heat them as they are predisposed to receive heat, and so, in relation to the other stars and to the angels that are above them. However, the predisposition of terrestrial bodies to receive the influence and effects of the celestial ones can be secured either by conditioning through recognized natural procedures, such as heating with hot or by cooling with cold or by conditioning through things whose nature is hidden and which operate by virtue of certain phenomenological properties. Now those objects which acquire a predisposition through the recognized, natural qualities of things generating this predisposition provide no ground for doubt and do not serve as the basis for the error of idolatry. But the type of things which predispose bodies to acquire the effluence of celestial entities by virtue of certain phenomenological properties, their hidden natures, as it were — these things caused ignorant men to stray into idol worship. For in their ignorance of the natures of these properties it did not occur to them at all that these things could produce a change in the nature of the body of the recipient, and they could attribute their efficacy to no other cause than the favor these operations found in the eyes of the celestial emanators, the angels or stars, as it were, who, witnessing these activities, increased their effluence to the bodies of these recipients. And this was the root and foundation upon which idolatry was built and which led its practitioners to sacrifice and bring offerings to an angel or a star to gain its favor. And this contravenes the truth in two ways. First, because there is nothing in our deeds which can cause any kind of satisfaction or distress whatsoever to any of the celestial entities, there being nothing whatsoever in common between our deeds and their natures. Second, because the energy or effluence emanated by them is limited. They cannot increase or diminish it in and of themselves but only in relation to the predisposition of the recipients, contrary to the view of the idolators, who see these changes as stemming from the emanators. And this is the reason for its being written here "Do not bow down to their gods" after the statement "Take heed of him and hearken to his word…" That is, after I have permitted you to hearken to the voice of this angel and to bow down to him in view of his distinctive exaltation over the other angels — the fact that my Name is within him — notwithstanding all this, I have told you that he will not forgive your sins, being only a deputy in My embassy — then what should be the case with the other angels, who are not on his level, and, certainly, with the hosts of heaven! Can you not understand from this that they have no power to do good or evil in themselves? That being the case, do not bow down to their gods and do not serve them, for no benefit will accrue to you from this as you might imagine.
https://www.sefaria.org/
What does cause me wonder, however, is the Torah's explicit prohibition of witchcraft, a prohibition included in this parshah, viz. (Exodus 23:23): "and do not practice their deeds." There is no doubt that witchcraft is founded in truth, though the Rambam writes in the aforementioned chapter that it is a vain matter, containing no truth. This is contrary to the view expressed by our sages of blessed memory in many places. To cite one instance (Chullin 7b): "A certain woman tried to get some soil from beneath the feet of R. Chanina [in order to kill him through an incantation pronounced over the soil]. He said to her: 'Go and take it; it is written (Deuteronomy 4:35): "There is none else beside Him."'" The Gemara goes on to ask: "But did R. Yochanan not say: 'Why are they [practices of witchcraft] called keshafim? Because they deny the heavenly retinue…'!" And the answer is given: "R. Chanina is different, for he possessed great merit." It is quite clear from this that the sages regarded witchcraft and its effects as real and not as just imagined. According to what we have written, then, witchcraft should be permitted in respect to the predisposition of the recipient (it being obviously a vain thing in respect to the activation of an agent in the heavenly host). Why, then, did the Torah forbid it?
What does cause me wonder, however, is the Torah's explicit prohibition of witchcraft, a prohibition included in this parshah, viz. (Exodus 23:23): "and do not practice their deeds." There is no doubt that witchcraft is founded in truth, though the Rambam writes in the aforementioned chapter that it is a vain matter, containing no truth. This is contrary to the view expressed by our sages of blessed memory in many places. To cite one instance (Chullin 7b): "A certain woman tried to get some soil from beneath the feet of R. Chanina [in order to kill him through an incantation pronounced over the soil]. He said to her: 'Go and take it; it is written (Deuteronomy 4:35): "There is none else beside Him."'" The Gemara goes on to ask: "But did R. Yochanan not say: 'Why are they [practices of witchcraft] called keshafim? Because they deny the heavenly retinue…'!" And the answer is given: "R. Chanina is different, for he possessed great merit." It is quite clear from this that the sages regarded witchcraft and its effects as real and not as just imagined. According to what we have written, then, witchcraft should be permitted in respect to the predisposition of the recipient (it being obviously a vain thing in respect to the activation of an agent in the heavenly host). Why, then, did the Torah forbid it?
The halachic penalty for witchcraft is death.
ReplyDeleteWere they right in Salem? Or, arguably, the accusations were false.
According to one well-researched revisionist study, the answer is: Both. There WAS witchcraft practiced in Salem. Yet the political factions of the town wasted no time twisting the trial to their own economic ends once the matter started coming to light.
ReplyDeleteFar shorter, this memorable editorial from the author of The Crucible also worth reading.
Can you define what sort of witchcraft was practiced in Salem and what sorcery those witches were capable of doing?
ReplyDelete“What does cause me wonder, however, is the Torah's explicit prohibition of witchcraft,”
ReplyDeleteSee https://www.israelnationalnews.com/Articles/Article.aspx/22146
“Lesson Number 1 – Ask the same question over and over again a hundred times…and, shades of the Russia probe and the entire Resist Trump movement, keep at it without letup.That is sure to make anyone beg for mercy and start spilling the beans – anything, but please stop!... The grilling resumed through the cruelty of repetition, the same tactic Democrats have been using for more than a year to torture the rest of America.”
Hertz Chumash on “You shall not tolerate [lit. let live] a sorceress” (Exodus 22:17).
Sorceress to live. Not because there was any realty in witchcraft, but because it was a negation of the unity of God and an abominable form of idolatry. It is noteworthy that the Septuagint translates the heb. Word for sorceress by poisoner. Ancient witchcraft was steeped in crime, immorality and imposture; and it debased the populace by hideous practices and superstitions. Hence the place of this command in this chapter. It is preceded by provisions against sexual license (v. 15) [“If a man seduces a virgin for whom the bride-price has not been paid, and lies with her, he must make her his wife by payment of a bride-price.”] and followed by condemnation of unnatural vice and idolatry (v. 18 and 19) [“Whoever lies with a beast shall be put to death. Whoever sacrifices to a god other than the Lord alone shall be proscribed.”]. The wording of the command is in unusual form. We should have expected, A sorceress shall surely be put to death. Some commentators, therefore explain it as a prohibition of resortin to the sorceress, and thus enabling her to thrive in her nefarious avocation. The law applied to the sorcerer as well (Lev. 20:27) [“A man or a woman who has a ghost or a familiar spirit shall be put to death; they shall be pelted with stones—their bloodguilt shall be upon them.”].
There was no realty in the Salem witch trials and there’ no reality in the Mueller investigations…
I read the work way too long ago to speak ably about it now. But you raise a far more interesting question: Does a witch have to show themselves actually competent in their sorcery to be condemned? In other words, would a would-be sorcerer who's undoubtedly self-deceiving as to their abilities be halakhically no more than a fool, or would their mere intent to bewitch, however foolhardy, qualify them as chaiyiv misa?
ReplyDeleteNote that the RaN only elaborates that in his view the craft had to be considered authentic; no mention of the specific craftsman's authenticity, who's to be condemned.
There's a name for the ailment you suffer from. It's called "non sequitur."
ReplyDelete