וְכִֽי־יֹאמְר֣וּ אֲלֵיכֶ֗ם דִּרְשׁ֤וּ אֶל־הָאֹבוֹת֙ וְאֶל־הַיִּדְּעֹנִ֔ים הַֽמְצַפְצְפִ֖ים וְהַמַּהְגִּ֑ים הֲלוֹא־עַם֙ אֶל־אֱלֹהָ֣יו יִדְרֹ֔שׁ בְּעַ֥ד הַחַיִּ֖ים אֶל־הַמֵּתִֽים׃
И когда они скажут тебе: 'Ищите призраков и знакомых духов, которые щебечут и бормотают; не должен ли народ искать своего Бога? от имени живых к мертвым
Rabbeinu Bahya
בני אהרן, “sons of Aaron,” etc. Our sages in Sotah 23 understand this as excluding female descendants of priests, i.e. “the sons of Aaron but not the daughters of Aaron.” I have explained the reason why the female offspring of priests is not considered as priests in the full sense of the word in my commentary on Parshat Tzav (Leviticus 6,19) as due to the woman having been the one who brought death into the world. This does not make them fit to act as priests, i.e. people who are concerned with preserving and extending life.
The reason that this paragraph of special laws for the priests has been written immediately after the verse prohibiting the law of how to deal with sorcerers, various kinds of performers of magic, is explained in the Midrash as justified by subsequent Jewish history. King Saul killed an entire city of Priests (Nof), compare Samuel I 22,18 appointing Doeg their accuser to be the executioner. [There had not been the kind of evidence that the priests had committed treason against Saul which would stand up in court. Ed.] Subsequently, when King Saul found himself in a quandary when he did want advice from G’d and was refused it, he turned to a necromancer despite the express prohibition to even allow such people to live in Leviticus 20,27. G’d had foreseen all this and had written these two commandments, i.e. to give precedence to the priests and to abhor necromancers as a warning to Saul and others not to become guilty of the sin described.
Isaiah 8,19 deals with this subject when he writes addressing the common folk who might be asked to practice the art of necromancy by saying: “should the people say to you, ‘inquire of the ghosts and familiar spirits that chirp and moan, for a people may inquire of its divine beings, of the dead on behalf of the living, for instruction and message;’ by responding: ‘surely for one who speaks thus there shall be no dawn.” Isaiah’s point is that if such a practice is raising its head in Israel the people have to respond that they get any information they are desirous of from their G’d directly, not from charlatans, etc. The prophet Elijah had remonstrated with King Achazyah who had sent inquiries to idols of other nations, and had challenged him saying: “are there then no representatives of the true Lord in Israel that you saw fit to inquire from deities like Baal Zevuv and others?” (Kings II 1,6). In the event that the people feel that they have no legitimate address from which to inquire about their future, the Torah goes on record in Deut. 17,9: “you will come to the priests, the Levites, or to the judge who will officiate in those days; when you inquire they will tell you.”
Rabbi Yehoshua from the village Sakinin said in the name of Rabbi Yehoshua ben Levi that G’d showed Moses a bird’s eye view of all subsequent generations and their respective leaders. He showed him King Saul, his sons, and his death by the sword of the Jewish people’s enemies. This was part of the panorama G’d showed to Moses. Moses was aghast and exclaimed: “the first King of the Jewish people should have such a tragic end, should be stabbed by a sword?” Thereupon G’d told Moses to write down the paragraph we are now dealing with. Thus far Rabbi Yehoshua (compare Tanchuma Emor 2). I plan to explain the details about the various forms of necromancy, etc., in connection with Parshat Shoftim, (seeing there are different views about this subject).
The reason that this paragraph of special laws for the priests has been written immediately after the verse prohibiting the law of how to deal with sorcerers, various kinds of performers of magic, is explained in the Midrash as justified by subsequent Jewish history. King Saul killed an entire city of Priests (Nof), compare Samuel I 22,18 appointing Doeg their accuser to be the executioner. [There had not been the kind of evidence that the priests had committed treason against Saul which would stand up in court. Ed.] Subsequently, when King Saul found himself in a quandary when he did want advice from G’d and was refused it, he turned to a necromancer despite the express prohibition to even allow such people to live in Leviticus 20,27. G’d had foreseen all this and had written these two commandments, i.e. to give precedence to the priests and to abhor necromancers as a warning to Saul and others not to become guilty of the sin described.
Isaiah 8,19 deals with this subject when he writes addressing the common folk who might be asked to practice the art of necromancy by saying: “should the people say to you, ‘inquire of the ghosts and familiar spirits that chirp and moan, for a people may inquire of its divine beings, of the dead on behalf of the living, for instruction and message;’ by responding: ‘surely for one who speaks thus there shall be no dawn.” Isaiah’s point is that if such a practice is raising its head in Israel the people have to respond that they get any information they are desirous of from their G’d directly, not from charlatans, etc. The prophet Elijah had remonstrated with King Achazyah who had sent inquiries to idols of other nations, and had challenged him saying: “are there then no representatives of the true Lord in Israel that you saw fit to inquire from deities like Baal Zevuv and others?” (Kings II 1,6). In the event that the people feel that they have no legitimate address from which to inquire about their future, the Torah goes on record in Deut. 17,9: “you will come to the priests, the Levites, or to the judge who will officiate in those days; when you inquire they will tell you.”
Rabbi Yehoshua from the village Sakinin said in the name of Rabbi Yehoshua ben Levi that G’d showed Moses a bird’s eye view of all subsequent generations and their respective leaders. He showed him King Saul, his sons, and his death by the sword of the Jewish people’s enemies. This was part of the panorama G’d showed to Moses. Moses was aghast and exclaimed: “the first King of the Jewish people should have such a tragic end, should be stabbed by a sword?” Thereupon G’d told Moses to write down the paragraph we are now dealing with. Thus far Rabbi Yehoshua (compare Tanchuma Emor 2). I plan to explain the details about the various forms of necromancy, etc., in connection with Parshat Shoftim, (seeing there are different views about this subject).
Ramban
TO GO ASTRAY AFTER THE MOLECH. “This is intended to include any other idol that was worshipped in that way [i.e., by a person passing his children through the fire], even if that particular idol is ordinarily not worshipped that way.” This is Rashi’s language. Now Rashi has already written in the section of Acharei Moth219Ibid. that the Molech is “an idol the name of which is ‘Molech,’ and this was the way in which it was worshipped: he would hand over his child to the priests etc.” But all this does not conform and agree properly with the Gemara’s conclusion220Sanhedrin 64 a-b. as it appears after deliberation. For according to the opinion of the Sage who says that Molech is an idol [and not a name for a form of witchcraft], the worship thereof was not by passing children through the fire, for if so there was no need at all for Scripture to mention this, [i.e., the passing through fire] since it would be included in the admonition against worshipping the idols [in the manner in which they are usually worshipped], of which there are many general prohibitions in the Torah, and it is also included in the punishment stated in the section If there be found in the midst of thee … man or woman, that doeth that which is evil in the sight of the Eternal thy G-d, in transgressing His covenant, and hath gone and served other gods, and worshipped them.221Deuteronomy 17:2-3. Rather, we must perforce interpret [if Molech is the name of a particular idol] that the essential purpose of Scripture in mentioning [this particular form of worship], was only to make one liable for passing one’s children [through fire] even if that particular idol is not ordinarily worshipped in that manner. And thus the Rabbis have said in the Gemara:220Sanhedrin 64 a-b. “And according to the Sage who is of the opinion that Molech is an idol, why did Scripture state [the punishment of] excision in the case of Molech [when it is already included in the general punishment for all idol-worship]? It is to apply it in the case of one who passes his son [through the fire in honor of any idol, even if that idol is] not ordinarily worshipped in that manner.” And the same reasoning applies to the punishment and the admonition which Scripture mentioned with reference to it [this particular form of worship], that they were only necessary [if we hold that Molech is an idol] for the case of one who passed his son [through fire] to an idol which is not normally worshipped in that manner.
It would appear that according to this opinion [that the Molech was idol-worship, and that the main reason why Scripture mentioned this particular form of worship was to prohibit and punish the practice thereof even as an abnormal manner of worship of all other idols], that the term “Molech” is not a name for a particular graven image or statute, but is a general name for anything that is worshipped, “anything which you accept as your king and take upon you as your god.” In accordance with this opinion, the children of Ammon called their abhorrence Molech,222I Kings 11:7. The word “abhorrence” is the term of the Rabbis for idols, which we are to abhor. See Deuteronomy 7:26. because he was their king, the term Molech thus being a general name for all things honored [as deities], for it is derived from the term malchuth (royalty). It is thus not like the Rabbi [Rashi] said [in the preceding section of Acharei Moth], that Molech is “an idol the name of which is ‘Molech,’ and the manner of its worship” was as mentioned. Similarly, that which Rashi wrote here that the phrase to go astray after the Molech “is necessary to include any other idol that was worshipped in that way, even if that particular idol is ordinarily not worshipped in that way” — this interpretation too, is impossible [to accept] for the reason that we have mentioned, namely, that the essential basis for the punishment of excision mentioned specifically in the case of the Molech, is to make one liable for practicing before an idol even if the idol is not ordinarily worshipped in that manner, and this includes all idols! [Hence it is not necessary to include them on the basis of the phrase before us in Verse 5 — to go astray after the Molech — when this point is already established the overall statement of excision mentioned in Verse 3 which essentially prohibits that kind of worship to any idol, even if it is not normally worshipped in that way]! It is also impossible to say that Scripture made one liable to excision in the case of that idol the name of which is “Molech,” although passing a child through the fire before it was not its usual mode of worship, and that then it reverts [in the verse before us, stating to go astray after Molech, in order, as Rashi said] to include in the punishment of excision he [who passes through the fire of his seed] to Peor or Merkulis [which was also an abnormal mode of worshipping them]. For why was it necessary for Scripture to mention it [i.e., Molech] altogether? Why was that idol [called “Molech” or “Peor” or “Merkulis”] different from all other idols [since the Torah has already prohibited passing one’s children through fire before any idol, under punishment of excision even if that particular idol is ordinarily not worshipped that way]? Moreover, if so you would need a special verse to include one who passes his child through the fire to Peor or Merkulis in the punishment of stoning [if there were witnesses to his act and he was given the proper warning], just as Scripture [according to Rashi] included him in the punishment of excision [when there were no witnesses]!
Rather, [we must conclude] that Scripture only mentioned the admonition, and the punishments of excision and stoning, in the case of Molech, with reference to one who passes his child through the fire to any idol whatsoever, even if that is not its usual mode of worship. Thus whether you say that the term Molech is a name for all idols [since the name is derived from the word malchuth, (royalty)] as we have explained, or whether you say [as Rashi does] that Molech is the name of a particular idol that was so called, [we must say, as explained above] that Scripture mentioned it [in order to prohibit this practice even] if it be an abnormal mode of worship [of that idol, i.e., Molech]; the same law applying to all idols, for this stringency is on account of the frightfulness of this mode of worship. All this is made clear in the Gemara of Tractate Sanhedrin220Sanhedrin 64 a-b. according to this opinion which the Rabbi [Rashi] wrote, that the Molech was an idol. But our Mishnah [which mentions first “the idolator” and then “he that offers of his seed to Molech,” thus indicating that Molech is not an idol, for otherwise this would have been included under the law of “the idolator”],223This point is clearly made in the Gemara in Sanhedrin 64 a, in commenting on the Mishnah. is taught in accordance with the opinion of the Sage who says that Molech was not an idol, meaning to say, it was not worshipped in a manner of being accepted as a god, but instead it was like a practice of witchcraft, to seek on behalf of the living unto the dead,224Isaiah 8:19. unto this dead dog.225II Samuel 16:9. According to this opinion, one who passed his seed through the fire to Peor or Merkulis, is not liable [since that form of witchcraft was performed only before Molech, and the Torah specifically mentioned that this practice of witchcraft was done before Molech].226If Molech is held to have been an idol, then, as explained in Ramban above, there was no need for the Torah to prohibit and punish its practice specifically, since it was included in the many general prohibitions against idolatry. We were therefore forced to say that the reason why the Torah specifically mentioned Molech and its practice, was to prohibit that practice to any idol, even if that particular idol was not normally worshipped in that way. Also, the term “Molech” must be an expression not for a particular idol, but for any idol, the word being of the root malchuth (royalty), as the act of idol worship meant that the idolator accepted the idol as his god. But if Molech is held to have been a form of witchcraft [and not a mode of idol worship], then if one is to perform that practice before Peor or Merkulis, it would not come under that specific prohibition which the Torah singled out, and hence he would be free from the punishment of death, although — needless to state — he has committed a heinous sin. Rashi’s words in his commentaries to Tractate Sanhedrin227Rashi, Sanhedrin 64 a. See my Hebrew commentary p. 129, where this text of Rashi is quoted. are also as we have written. And the Beraitha taught in the Torath Kohanim228Torath Kohanim, Kedoshim 10:15. [which was the source for Rashi’s comment mentioned at the beginning of this verse]: “And I will cut him off, and all that go astray after him, to go astray after Molech. This is intended to include the case of any other idol [which was worshipped in that way, that the worshipper is liable to the punishment of] excision” — the interpretation of this Beraitha is not based upon the redundant expression to go astray after Molech, as appears from the words of the Rabbi [Rashi]. Rather, the Beraitha is stating that this whole [Scriptural passage laying down the law of] excision is redundant, and therefore we are to apply it to any other idol that was worshipped in that way. It is this which the Rabbis have stated in the Gemara:229Sanhedrin 64 b. “Why is excision mentioned thrice [as the punishment] for idolatry?230Verses 3 and 5 here; Numbers 15:31. It is prescribed once for [worshipping an idol in] the customary manner; once for worshipping it in a non-customary manner,” that is, if he sacrifices, or burns incense, or pours a libation, or bows down before an idol,231See “The Commandments,” Vol. II, pp. 4-6, that these four modes of worship are forbidden to be done before any idol, even if the idol is not ordinarily worshipped in that manner. which have been included under the punishment of death232Exodus 22:19: He that sacrificeth unto the gods shall be utterly destroyed. And see “The Commandments,” Vol. II, p. 6. even if the idol is not ordinarily worshipped in that manner, and here [in the verse before us] they are made liable to excision [in the absence of witnesses]. “And once excision is mentioned for [the worship of] Molech” [for Molech is not an idol, but a form of witchcraft which the Torah prohibited by means of this strong form of punishment]. And according to the Sage who says that Molech is an idol [we must perforce say that the reason why the Torah singled out the Molech is in order to prohibit and punish] passing a child through the fire before any idol whatever, even if the idol is not ordinarily worshipped in that manner, as we have mentioned.
It would appear that according to this opinion [that the Molech was idol-worship, and that the main reason why Scripture mentioned this particular form of worship was to prohibit and punish the practice thereof even as an abnormal manner of worship of all other idols], that the term “Molech” is not a name for a particular graven image or statute, but is a general name for anything that is worshipped, “anything which you accept as your king and take upon you as your god.” In accordance with this opinion, the children of Ammon called their abhorrence Molech,222I Kings 11:7. The word “abhorrence” is the term of the Rabbis for idols, which we are to abhor. See Deuteronomy 7:26. because he was their king, the term Molech thus being a general name for all things honored [as deities], for it is derived from the term malchuth (royalty). It is thus not like the Rabbi [Rashi] said [in the preceding section of Acharei Moth], that Molech is “an idol the name of which is ‘Molech,’ and the manner of its worship” was as mentioned. Similarly, that which Rashi wrote here that the phrase to go astray after the Molech “is necessary to include any other idol that was worshipped in that way, even if that particular idol is ordinarily not worshipped in that way” — this interpretation too, is impossible [to accept] for the reason that we have mentioned, namely, that the essential basis for the punishment of excision mentioned specifically in the case of the Molech, is to make one liable for practicing before an idol even if the idol is not ordinarily worshipped in that manner, and this includes all idols! [Hence it is not necessary to include them on the basis of the phrase before us in Verse 5 — to go astray after the Molech — when this point is already established the overall statement of excision mentioned in Verse 3 which essentially prohibits that kind of worship to any idol, even if it is not normally worshipped in that way]! It is also impossible to say that Scripture made one liable to excision in the case of that idol the name of which is “Molech,” although passing a child through the fire before it was not its usual mode of worship, and that then it reverts [in the verse before us, stating to go astray after Molech, in order, as Rashi said] to include in the punishment of excision he [who passes through the fire of his seed] to Peor or Merkulis [which was also an abnormal mode of worshipping them]. For why was it necessary for Scripture to mention it [i.e., Molech] altogether? Why was that idol [called “Molech” or “Peor” or “Merkulis”] different from all other idols [since the Torah has already prohibited passing one’s children through fire before any idol, under punishment of excision even if that particular idol is ordinarily not worshipped that way]? Moreover, if so you would need a special verse to include one who passes his child through the fire to Peor or Merkulis in the punishment of stoning [if there were witnesses to his act and he was given the proper warning], just as Scripture [according to Rashi] included him in the punishment of excision [when there were no witnesses]!
Rather, [we must conclude] that Scripture only mentioned the admonition, and the punishments of excision and stoning, in the case of Molech, with reference to one who passes his child through the fire to any idol whatsoever, even if that is not its usual mode of worship. Thus whether you say that the term Molech is a name for all idols [since the name is derived from the word malchuth, (royalty)] as we have explained, or whether you say [as Rashi does] that Molech is the name of a particular idol that was so called, [we must say, as explained above] that Scripture mentioned it [in order to prohibit this practice even] if it be an abnormal mode of worship [of that idol, i.e., Molech]; the same law applying to all idols, for this stringency is on account of the frightfulness of this mode of worship. All this is made clear in the Gemara of Tractate Sanhedrin220Sanhedrin 64 a-b. according to this opinion which the Rabbi [Rashi] wrote, that the Molech was an idol. But our Mishnah [which mentions first “the idolator” and then “he that offers of his seed to Molech,” thus indicating that Molech is not an idol, for otherwise this would have been included under the law of “the idolator”],223This point is clearly made in the Gemara in Sanhedrin 64 a, in commenting on the Mishnah. is taught in accordance with the opinion of the Sage who says that Molech was not an idol, meaning to say, it was not worshipped in a manner of being accepted as a god, but instead it was like a practice of witchcraft, to seek on behalf of the living unto the dead,224Isaiah 8:19. unto this dead dog.225II Samuel 16:9. According to this opinion, one who passed his seed through the fire to Peor or Merkulis, is not liable [since that form of witchcraft was performed only before Molech, and the Torah specifically mentioned that this practice of witchcraft was done before Molech].226If Molech is held to have been an idol, then, as explained in Ramban above, there was no need for the Torah to prohibit and punish its practice specifically, since it was included in the many general prohibitions against idolatry. We were therefore forced to say that the reason why the Torah specifically mentioned Molech and its practice, was to prohibit that practice to any idol, even if that particular idol was not normally worshipped in that way. Also, the term “Molech” must be an expression not for a particular idol, but for any idol, the word being of the root malchuth (royalty), as the act of idol worship meant that the idolator accepted the idol as his god. But if Molech is held to have been a form of witchcraft [and not a mode of idol worship], then if one is to perform that practice before Peor or Merkulis, it would not come under that specific prohibition which the Torah singled out, and hence he would be free from the punishment of death, although — needless to state — he has committed a heinous sin. Rashi’s words in his commentaries to Tractate Sanhedrin227Rashi, Sanhedrin 64 a. See my Hebrew commentary p. 129, where this text of Rashi is quoted. are also as we have written. And the Beraitha taught in the Torath Kohanim228Torath Kohanim, Kedoshim 10:15. [which was the source for Rashi’s comment mentioned at the beginning of this verse]: “And I will cut him off, and all that go astray after him, to go astray after Molech. This is intended to include the case of any other idol [which was worshipped in that way, that the worshipper is liable to the punishment of] excision” — the interpretation of this Beraitha is not based upon the redundant expression to go astray after Molech, as appears from the words of the Rabbi [Rashi]. Rather, the Beraitha is stating that this whole [Scriptural passage laying down the law of] excision is redundant, and therefore we are to apply it to any other idol that was worshipped in that way. It is this which the Rabbis have stated in the Gemara:229Sanhedrin 64 b. “Why is excision mentioned thrice [as the punishment] for idolatry?230Verses 3 and 5 here; Numbers 15:31. It is prescribed once for [worshipping an idol in] the customary manner; once for worshipping it in a non-customary manner,” that is, if he sacrifices, or burns incense, or pours a libation, or bows down before an idol,231See “The Commandments,” Vol. II, pp. 4-6, that these four modes of worship are forbidden to be done before any idol, even if the idol is not ordinarily worshipped in that manner. which have been included under the punishment of death232Exodus 22:19: He that sacrificeth unto the gods shall be utterly destroyed. And see “The Commandments,” Vol. II, p. 6. even if the idol is not ordinarily worshipped in that manner, and here [in the verse before us] they are made liable to excision [in the absence of witnesses]. “And once excision is mentioned for [the worship of] Molech” [for Molech is not an idol, but a form of witchcraft which the Torah prohibited by means of this strong form of punishment]. And according to the Sage who says that Molech is an idol [we must perforce say that the reason why the Torah singled out the Molech is in order to prohibit and punish] passing a child through the fire before any idol whatever, even if the idol is not ordinarily worshipped in that manner, as we have mentioned.
Ramban
THOU SHALT BE WHOLE-HEARTED WITH THE ETERNAL THY G-D. The meaning thereof is that we are to direct our hearts to Him only, and believe that He alone does everything. It is He Who knows the truth about all future events, and from His prophets, or from His pious ones, in other words the Urim and Thummim193Exodus 28:30 (Vol. II, pp. 480-483). — are we to inquire about future events. We are not to inquire of the astrologers or from anyone else, or by any means to trust that their words will be fulfilled. Instead, if we hear any prediction [of the diviners] we should say, “Everything is in the hands of Heaven,194Berachoth 33b. for He is the G-d of gods195Above, 10:17. Who is supreme above all, the Omnipotent One over everything, Who changes the set order of the stars and constellations at His Will, Who frustrateth the tokens of the imposters, and maketh diviners mad,”196Isaiah 44:25. and we are to believe that future events will occur according to man’s drawing closer to His service. Therefore after the warning against inquiring about future events from diviners, and of seeking on behalf of the living to the dead,197Isaiah 8:19. he stated that you are to be whole-hearted with G-d in all these matters and not be afraid of those who tell of things to come. Rather, you should inquire of His prophet and to him shall you hearken.185Verse 15. And this is the opinion of Onkelos who translated, “You shall be whole-hearted in the fear of the Eternal your G-d,” meaning that you should not be deficient in the fear of Him, for tamim (whole) indicates perfection in a thing, just as ‘seh tamim’ (a lamb that is perfect)198Exodus 12:5. means one that is without blemish and any deficiency. This verse [before us] constitutes a positive commandment.199So also mentioned by Ramban in his notes to Rambam’s Sefer Hamitzvoth. See my translation of “The Commandments,” Vol. I, p. 264, Commandment 8. I have already mentioned this in connection with the verse, and be thou whole-hearted.200Genesis 17:1 (Vol. I, p. 217).
Rashi
the monthly prognosticators of what will come upon you For when the moon is in its first phase [lit. renewed], they see at the time of its ‘birth’ part of what is destined to come, but they do not know it clearly. Therefore, it is stated, “of what.” Similarly, he says elsewhere (supra 8:19): “who chirp and mutter,” like these birds who chirp and mutter and do not know why.