Halakhah su Deuteronomio 18:10

That He prohibited us from giving over some of our children to that object of worship that was famous at the time of the giving of the Torah, the name of which was Molekh. And that is His, may He be exalted, saying, "You shall not give over any of your children to be passed through to Molekh" (Leviticus 18:21). And its worship was like that which is explained in the seventh chapter of Sanhedrin (Sanhedrin 64b). And that is that they would kindle a great fire in front of the statue and [one would] take one of his children and give him to the functionary that deals with this worshipped thing, and the functionary would pass him through the fire, from one side to the other. And the prohibition of this act has already been repeated by His saying, "Let no one be found among you who passes his son or daughter through the fire" (Deuteronomy 18:10). And one who transgressed this negative commandment volitionally is liable for stoning, and excision if he is not stoned; and he is liable for a fixed sin-offering, if inadvertent. And the regulations of this commandment have already been explained in Chapter 7 of Sanhedrin. (See Parashat Achrei Mot; Mishneh Torah, Foreign Worship and Customs of the Nations 6.)

Exactly parallel to this is His, may He be exalted, saying "Let no one be found among you who passes his son or daughter through the fire, or who is an augur, a soothsayer, a diviner, a sorcerer. One who casts spells, or one who consults ghosts or familiar spirits, or one who inquires of the dead" (Deuteronomy 18:10-11)." For each one of these things is counted as a separate negative commandment; and they have nothing to do with the first of the two divisions of the second type. The proof about this is His saying, "a soothsayer, a diviner," in the middle; whereas each of them was already clarified to be a separate negative commandment. And that was His saying [this verse], after a soothsayer and a diviner were each also mentioned separately in another verse - and that was His saying, "do not divine and do not soothsay" (Leviticus 19:26). And just like soothsayer and diviner are separated, so too do they separate those before them and after them (in the verses in Deuteronomy), [to be] like soothsayer and diviner - as we explained, about bread, parched grain and fresh stalks. And someone besides us already erred about this topic - whether because his mind did not comprehend all of these things, or whether [because] he forgot them. So he counted His saying, "A harlot or a profaned woman they shall not marry; a woman divorced from her husband they shall not marry" (Leviticus 21:7), as one commandment. And it was already clarified in the Gemara, Kiddushin (Kiddushin 77a), that he is liable for each and every one [separately], even if it is [all included] in one woman - as we will explain in its place (Sefer HaMitzvot, Negative Commandments 161). And we can grant him an excuse for counting a harlot and a profaned woman as one commandment - as he thought it to be a general negative commandment. And in his thinking, His saying, "A harlot or a profaned woman they shall not marry," was for him, like His saying, "Do not eat any of it raw or boiled in any way." And he did not know that the one was to be separated and the other was not to be separated. And likewise did he not distinguish between His saying, "you shall not eat bread, parched grain and fresh stalks," and His saying, "he may not diminish her food, her clothing or her conjugal rights." However I will not attack him about this. Yet [regarding] his counting a divorcee together with a harlot and a profaned woman as one commandment - he has no argument for this at all. For it's - meaning the divorcee - being separate is clear. And that is His saying, "a woman divorced from her husband they shall not marry." Behold we have explained this great principle - meaning to say, the general negative commandment - and its questions. And we have informed you of those that are separated and those that are [limited] only to the general negative commandment, such that we are only liable for it once; and that the content which is separated is counted as several commandments and that which is not separated is counted as one commandment. And always place this principle in front of your eyes; for it is a great key in verifying the count of the commandments.

He prohibited us from doing actions chosen by astrology. And that is that one say, "This day is good for deed x and proper for its doing"; or "This day is foreboding regarding doing deed y, and we should distance ourselves from doing it." And that is His, may He be exalted, saying, "Let no one be found among you who [...] is an augur" (Deuteronomy 18:10). And this prohibition has already been repeated: He said, "you shall not practice augury (Leviticus 19:26)." And the language of the Sifra (Sifra, Kedoshim, Chapter 6:2) is, "'You shall not practice augury (teonenenu)' - these are those who assign a time (onah)." For the expression is rooted in [the term], onah - meaning to say, "Let no one be found among you who [...] is an augur" - who says, "Time x is good, and time y is bad." And one who transgresses this negative commandment is liable for lashes - meaning the one who proclaims these times, not the one who asks about them. However the asking is also forbidden, in addition to it being something that lacks truth. And one who calculates his action to [be at] a certain time with the intention that it be successful or that the action benefit him is to be lashed [as well], because he did an action. And included in this prohibition is also the forbidding of the acts of magicians. And the language of the Sages (Sanhedrin 65b) is, "An augur - these are those who fool the eyes." And this is a large category of machination connected to sleight of hand to the point that it appears to people that one is doing things, though there is no truth to them, such as we always see: They take a rope and place it into the corner of their garments and take it out as a snake; one throws a ring into the air and then takes it out from the mouth of one of those standing before him; and actions similar to this from the magic acts famous among the masses. Each one of these acts is forbidden; and one who does this is called one who fools the eyes. And it is a type of magic, so he is lashed. Moreover, he deceives people; and the damage that comes out of this is great. For showing the actualization of things that are impossible as [if they were] possible - when with fools, women and children - is very bad. It damages their intellect and brings them to believe that the impossible can actually be. And understand this. (See Parashat Shoftim; Mishneh Torah, Foreign Worship and Customs of the Nations 11.)