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Ramban on Deuteronomy 18:9/רמב"ן על דברים י״ח:ט׳

אלֹא תִלְמַד לַעֲשׂוֹת כְּתוֹעֲבֹת הַגּוֹיִם הָהֵם, גַּם זוֹ מִצְוָה מְבֹאֶרֶת, שֶׁכְּבָר אָמַר (ויקרא יח ג) וּכְמַעֲשֵׂה אֶרֶץ כְּנַעַן אֲשֶׁר אֲנִי מֵבִיא אֶתְכֶם שָׁמָּה לֹא תַעֲשׂוּ וּבְחֻקֹּתֵיהֶם לֹא תֵלֵכוּ, וְעַתָּה יַזְכִּיר מַעֲשֵׂיהֶם וְיֹאמַר שֶׁהֵם תּוֹעֵבָה לִפְנֵי הַשֵּׁם. וְהִזְכִּיר מַעֲבִיר בְּנוֹ וּבִתּוֹ בָּאֵשׁ, וְהוּא מִין מִמִּינֵי הַכִּשּׁוּף עַל דֶּרֶךְ הַפְּשָׁט, אוֹ הַמֹּלֶךְ עַל דַּעַת רַבּוֹתֵינוּ (סנהדרין סד), וְהוּא הָאֱמֶת כְּמוֹ שֶׁפֵּרַשְׁתִּי בִּמְקוֹמוֹ (ויקרא יח כא). וְהִזְכִּיר מְכַשֵּׁף שֵׁם כְּלָל לְכָל הַכְּשָׁפִים, וְחֹבֵר חָבֶר וְשֹׁאֵל אוֹב וְיִדְּעֹנִי, וְהֵם פְּרָטִים בְּכִשּׁוּף, וְאָסַר אוֹתָם גַּם לַשּׁוֹאֵל, וְדֹרֵשׁ אֶל הַמֵּתִים, כָּאוֹב עַצְמוֹ וּבְכָל עִנְיָן שֶׁיִּדְרֹשׁ אֲלֵיהֶם, וְהִזְכִּיר קוֹסֵם קְסָמִים, וְהִיא מַחְשָׁבָה בָּעֲתִידוֹת בִּכְלָל, מִלְּשׁוֹן קֶסֶם עַל שִׂפְתֵי מֶלֶךְ בְּמִשְׁפָּט לֹא יִמְעַל פִּיו (משלי טז י), כְּמוֹ שֶׁאָמַר (יהושע יג כב) בִּלְעָם בֶּן בְּעוֹר הַקּוֹסֵם, וְהָיָה מְנַחֵשׁ, כְּמוֹ שֶׁאָמַר בּוֹ (במדבר כד א) וְלֹא הָלַךְ כְּפַעַם בְּפַעַם לִקְרַאת נְחָשִׁים, וּכְתִיב (שמואל א כח ח) קָסֳמִי נָא לִי בָּאוֹב. וְהִזְכִּיר בִּפְרָט מְעוֹנֵן, וְהוּא הַיּוֹדֵעַ בָּעֲנָנִים, וּמְנַחֵשׁ הוּא הַמַּבִּיט בָּעוֹפוֹת בְּכַנְפֵיהֶם אוֹ בְּצִפְצוּף, כְּעִנְיָן שֶׁכָּתוּב (קהלת י כ) כִּי עוֹף הַשָּׁמַיִם יוֹלִיךְ אֶת הַקּוֹל וּבַעַל כְּנָפַיִם יַגֵּיד דָּבָר, וְהוּא לְשׁוֹן נִגְזַר מִלְּשׁוֹן חַשְׁתִּי וְלֹא הִתְמַהְמָהְתִּי (תהלים קיט ס), שֶׁכָּל מָה שֶׁיְּמַהֵר לְהוֹדִיעַ בְּעָתִיד קֹדֶם הֱיוֹתוֹ יִקָּרֵא נַחַשׁ, כְּלוֹמַר נָחִישׁ וְנַקְדִּים לָדַעַת. וְאָמַר הַכָּתוּב כִּי תוֹעֲבַת ה' כָּל עֹשֵׂה אֵלֶּה, וְלֹא אָמַר עֹשֶׂה כָּל אֵלֶּה, כִּי הַכָּתוּב יְדַבֵּר עַל רֻבָּם, כִּי הַמְּעוֹנֵן וְהַמְּנַחֵשׁ אֵינָהּ תּוֹעֵבָה, וְלֹא הוֹרִישׁ הַכְּנַעֲנִים בַּעֲבוּרָם, כִּי כָל בְּנֵי אָדָם יִתְאַוּוּ לָדַעַת עֲתִידוֹת לָמוֹ וּמִתְעַסְּקִין בְּחָכְמוֹת רַבּוֹת כָּאֵלֶּה לְדַעְתָּם. וְעַתָּה דַּע וְהָבֵן בְּעִנְיְנֵי הַכְּשָׁפִים, כִּי הַבּוֹרֵא יִתְבָּרַךְ כַּאֲשֶׁר בָּרָא הַכֹּל מֵאַיִן עָשָׂה הָעֶלְיוֹנִים מַנְהִיגֵי הַתַּחְתּוֹנִים אֲשֶׁר לְמַטָּה מֵהֶן, וְנָתַן כֹּחַ הָאָרֶץ וְכָל אֲשֶׁר עָלֶיהָ בַּכּוֹכָבִים וּבַמַּזָּלוֹת לְפִי הַנְהָגָתָם וּמַבָּטָם בָּהֶם, כַּאֲשֶׁר הוּא מְנֻסֶּה בְּחָכְמַת הָאִצְטַגְנִינוּת, וְעָשָׂה עוֹד עַל הַכּוֹכָבִים וְהַמַּזָּלוֹת מַנְהִיגִים מַלְאָכִים וְשָׂרִים שֶׁהֵם נֶפֶשׁ לָהֶם. וְהִנֵּה הַנְהָגָתָם מֵעֵת הֱיוֹתָם עַד לְעוֹלָם וָעֶד גְּזֵרַת עֶלְיוֹנִים אֲשֶׁר שָׂם לָהֶם, אֲבָל הָיָה מִנִּפְלְאוֹתָיו הָעֲצוּמוֹת שֶׁשָּׂם בְּכֹחַ הַמַּנְהִיגִים הָעֶלְיוֹנִים דַּרְכֵי תְּמוּרוֹת וְכֹחוֹת לְהָמִיר הַנְהָגַת אֲשֶׁר לְמַטָּה מֵהֶם, שֶׁאִם יִהְיֶה מַבַּט הַכּוֹכָבִים (בפניו) בְּפָנִים אֲשֶׁר כְּנֶגֶד הָאָרֶץ טוֹבָה אוֹ רָעָה לָאָרֶץ אוֹ לְעָם אוֹ לְאִישׁ, יָמִירוּ אוֹתָם הַפָּנִים הָעֶלְיוֹנִים עָלָיו לְהֵפֶךְ בַּמַּבָּט עַצְמוֹ, כְּעִנְיָן שֶׁאָמְרוּ תְּמוּרַת עֹנֶג נֶגַע, וְעָשָׂה כֵן לִהְיוֹת הוּא יִתְבָּרַךְ שְׁמוֹ מְהַשְׁנֵא עִדָּנַיָּא וְזִמְנַיָּא, קוֹרֵא לְמֵי הַיָּם לַעֲשׂוֹת בָּהֶם כִּרְצוֹנוֹ, וְהוֹפֵךְ לַבֹּקֶר צַלְמָוֶת מִבְּלִי שִׁנּוּי טִבְעוֹ שֶׁל עוֹלָם, וְשֶׁיַּעֲשׂוּ הַכּוֹכָבִים וְהַמַּזָּלוֹת מַהֲלָכָם כְּסִדְרָן. וְעַל כֵּן אָמַר בַּעַל סֵפֶר הַלְּבָנָה הֶחָכָם בנגרמונסי"א, כְּשֶׁהַלְּבָנָה, וְהִיא נִקְרֵאת גַּלְגַּל הָעוֹלָם, בְּרֹאשׁ טָלֶה עַל דֶּרֶךְ מָשָׁל, וְיִהְיֶה פָּנָיו מוּל פְּלוֹנִי, תַּעֲשֶׂה תְּמוּנָה לְדָבָר פְּלוֹנִי וְיוּחַק בָּהּ שֵׁם הַשָּׁעָה וְשֵׁם הַמַּלְאָךְ הַמְמֻנֶּה עָלֶיהָ מִן הַשֵּׁמוֹת הָהֵם הַנִּזְכָּרִים בְּאוֹתוֹ הַסֵּפֶר, וְתַעֲשֶׂה הַקְטָרָה פְּלוֹנִית בְּעִנְיָן כָּךְ וְכָךְ, יִהְיֶה הַמַּבָּט עָלֶיהָ לְרָעָה לִנְתוֹשׁ וְלִנְתוֹץ וּלְהַאֲבִיד וְלַהֲרוֹס. וְכַאֲשֶׁר תִּהְיֶה הַלְּבָנָה בְּמַזַּל פְּלוֹנִי, תַּעֲשֶׂה תְּמוּנָה וְהַקְטָרָה בְּעִנְיָן פְּלוֹנִי לְכָל טוֹבָה, לִבְנוֹת וְלִנְטֹעַ. וְהִנֵּה גַּם זֶה הַנְהָגַת הַלְּבָנָה בְּכֹחַ מַנְהִיגֶיהָ, אֲבָל הַהַנְהָגָה הַפְּשׁוּטָה אֲשֶׁר בְּמַהֲלָכָהּ הוּא חֵפֶץ הַבּוֹרֵא יִתְבָּרַךְ אֲשֶׁר שָׂם בָּהֶם מֵאָז, וְזֶה הֵפֶךְ. וְזֶה סוֹד הַכְּשָׁפִים וְכֹחָם שֶׁאָמְרוּ בָּהֶם (חולין ז) שֶׁהֵם מַכְחִישִׁים פָּמַלְיָא שֶׁל מַעְלָה, לוֹמַר שֶׁהֵם הֵפֶךְ הַכֹּחוֹת הַפְּשׁוּטִים, וְהֵם הַכְחָשָׁה לְפָמַלְיָא בְּצַד מֵהַצְּדָדִין. וְעַל כֵּן רָאוּי שֶׁתֶּאֱסֹר אוֹתָם הַתּוֹרָה, שֶׁיֻּנַּח הָעוֹלָם לְמִנְהָגוֹ וּלְטִבְעוֹ הַפָּשׁוּט שֶׁהוּא חֵפֶץ בּוֹרְאוֹ. וְגַם זֶה מִטַּעְמֵי אִסּוּר הַכִּלְאַיִם, כִּי יָבוֹאוּ מִן הַהַרְכָּבוֹת צְמָחִים יַעֲשׂוּ פְּעֻלּוֹת נָכְרִיּוֹת, יוֹלִידוּ שִׁנּוּיִים מִמִּנְהָגוֹ שֶׁל עוֹלָם לְרַע אוֹ לְטוֹב, מִלְּבַד שֶׁהֵן עַצְמָן שִׁנּוּי בַּיְּצִירָה כַּאֲשֶׁר פֵּרַשְׁתִּי כְּבָר (ויקרא יט יט). וְרַבִּים יִתְחַסְּדוּ בַּנְּחָשִׁים לוֹמַר שֶׁאֵין בָּהֶם אֱמֶת כְּלָל, כִּי מִי יַגִּיד לָעוֹרֵב וְלֶעָגוּר מָה יִהְיֶה. וַאֲנַחְנוּ לֹא נוּכַל לְהַכְחִישׁ דְּבָרִים יִתְפַּרְסְמוּ לְעֵינֵי רוֹאִים, וְרַבּוֹתֵינוּ גַּם כֵּן יוֹדוּ בָּהֶם, כְּמוֹ שֶׁאָמְרוּ בִּוְאֵלֶּה שְׁמוֹת רַבָּה (ויק"ר לב ב קהלת רבה י כג), כִּי עוֹף הַשָּׁמַיִם יוֹלִיךְ אֶת הַקּוֹל (קהלת י כ), זֶה הָעוֹרֵב וְחָכְמַת הַטְּיַארִין, הָעוֹפוֹת בִּלְשׁוֹן עֲרָב טַאִי"ר, וְחַכְמֵי הָעוֹפוֹת יִקְרְאוּ טְיַארִין. וְעוֹד מֻזְכָּר מִזֶּה הָעִנְיָן בַּגְּמָרָא (גיטין מה). אֲבָל יֵשׁ לָעִנְיָן הַזֶּה סוֹד, וּכְבָר הוֹדַעְנוּ (ויקרא יח כה) כִּי יֵשׁ לַמַּזָּלוֹת שָׂרִים יַנְהִיגוּ אוֹתָם, וְהֵם נְפָשׁוֹת לְכַדּוּרֵי הַגַּלְגַּלִּים, וְשָׂרֵי זָנָב וְטָלֶה הַקְּרוֹבִים לָאָרֶץ וְהֵם הַנִּקְרָאִים נְגִידֵי הַתְּלִי יוֹדִיעוּ הָעֲתִידוֹת, וּמֵהֶם נַעֲשִׂים סִימָנִים בָּעוֹפוֹת שֶׁבָּהֶם יוֹדִיעוּ עֲתִידוֹת, וְלֹא לִזְמַן גָּדוֹל וְלֹא עֲתִידוֹת רְחוֹקוֹת יַגִּידוּ, רַק בָּעֲתִידוֹת הַקְּרוֹבוֹת לָבֹא יוֹדִיעוּ, מֵהֶם בְּקוֹל הָעוֹף בְּקָרְאוֹ בְּקוֹל מַר עַל מֵת, וּמֵהֶם בִּפְרִישׂוֹת כְּנָפָיו, וְהוּא שֶׁאָמַר יוֹלִיךְ אֶת הַקּוֹל - לַמַּגִּידִים בְּקוֹלָם, וּבַעַל כְּנָפַיִם - לָרוֹמְזִים בְּכַנְפֵיהֶם. וְכָל זֶה אֵינֶנּוּ תּוֹעֵבָה בָּעַמִּים, אֲבָל חָכְמָה תֵּחָשֵׁב לָהֶם. וְכָךְ אָמְרוּ (במדב"ר יט ג), וַתֵּרֶב חָכְמַת שְׁלֹמֹה מֵחָכְמַת כָּל בְּנֵי קֶדֶם (מלכים א ה י), מָה הָיְתָה חָכְמָתָן שֶׁל בְּנֵי קֶדֶם, שֶׁהָיוּ יוֹדְעִין וַעֲרוּמִים בְּטַיִּר. וְכֵן יֹאמַר הַכָּתוּב (ישעיהו ב ו), כִּי מָלְאוּ מִקֶּדֶם וְעֹנְנִים כַּפְּלִשְׁתִּים. וְהִנֵּה שְׁלֹמֹה לָמַד זֶה בִּכְלַל חָכְמוֹתָיו. וְהַיְּדִיעָה הִיא הֲבָנַת הַצִּפְצוּף, וְהָעָרְמָה לִסְבֹּר עִנְיָן בִּפְרִישׂוֹת הַכְּנָפַיִם. וְכַאֲשֶׁר כָּלַל הַכָּתוּב הַמְּעוֹנְנִים וְהַקּוֹסְמִים עִם הַתּוֹעֵבוֹת הַנִּזְכָּרוֹת, חָזַר וּפֵרֵשׁ (דברים י"ח:י"ד), הַגּוֹיִם הָאֵלֶּה אֲשֶׁר אַתָּה יוֹרֵשׁ אוֹתָם אֶל מְעֹנְנִים וְאֶל קֹסְמִים יִשְׁמָעוּ, כִּי חָכְמָתָם לָדַעַת הַבָּאוֹת, וְאַתָּה לֹא כֵן נָתַן לְךָ ה' אֱלֹהֶיךָ. יֹאמַר הִנֵּה אָסַר לְךָ הַשֵּׁם הַמַּעֲשִׂים הָאֵלֶּה הַנִּזְכָּרִים בַּעֲבוּר שֶׁהֵם תּוֹעֵבוֹת לְפָנָיו, וּבִגְלָלָם הוֹרִישׁ הַגּוֹיִם הָהֵם מִפָּנֶיךָ, וְאָסַר לְךָ הַנְּחָשִׁים וְהַקְּסָמִים בַּעֲבוּר שֶׁעָשָׂה לְךָ מַעֲלָה גְּדוֹלָה לְתִתְּךָ עֶלְיוֹן עַל כָּל גּוֹיֵי הָאָרֶץ, שֶׁיְּקַיֵּם בְּקִרְבְּךָ נָבִיא וְיִתֵּן דְּבָרָיו בְּפִיו, וְאַתָּה תִּשְׁמַע מִמֶּנּוּ מַה יִפְעַל אֵל, וְלֹא תִּצְטָרֵךְ אַתָּה בָּעֲתִידוֹת אֶל קוֹסֵם וּמְנַחֵשׁ שֶׁיְּקַבְּלוּ אוֹתָם מִן הַכּוֹכָבִים אוֹ מִן הַשְּׁפֵלִים בְּשָׂרֵי מַעֲלָה, שֶׁאֵין כָּל דִּבְרֵיהֶם אֱמֶת וְלֹא יוֹדִיעוּ בְּכָל הַצָּרִיךְ. אֲבָל הַנְּבוּאָה תּוֹדִיעַ חֵפֶץ הַשֵּׁם וְלֹא יִפֹּל דָּבָר מִכָּל דְּבָרֶיהָ, וְהוּא שֶׁיְּפָרֵשׁ (דברים י"ח:כ"ב), הוּא הַדָּבָר אֲשֶׁר לֹא דִבְּרוֹ ה'. וְהִנֵּה אַתָּה חֶלְקוֹ וּסְגֻלָּתוֹ שׁוֹמֵעַ עֲצָתוֹ מִפִּיו, וְהֵם חֵלֶק הַמַּזָּלוֹת הוֹלְכִים אַחֲרֵיהֶם. וְזֶה טַעַם לֹא כֵן נָתַן לְךָ ה' אֱלֹהֶיךָ, שֶׁלֹּא נָתַן לְךָ כַּאֲשֶׁר נָתַן לָהֶם, כְּטַעַם אֲשֶׁר חָלַק ה' אֱלֹהֶיךָ אֹתָם לְכֹל הָעַמִּים (דברים ד':י"ט), כַּאֲשֶׁר פֵּרַשְׁתִּי (ויקרא יח כה). וּבְסִפְרֵי (שופטים קעד), אֶל מְעֹנְנִים וְאֶל קֹסְמִים יִשְׁמָעוּ, שֶׁמָּא תֹּאמַר לָהֶם יֵשׁ בַּמֶּה לִשְׁאֹל וְלִי אֵין לִי לִשְׁאֹל, תַּלְמוּד לוֹמַר וְאַתָּה לֹא כֵן נָתַן לְךָ ה' אֱלֹהֶיךָ. וְהִנֵּה זוֹ רְאָיָה בְּכָל מָה שֶׁפֵּרַשְׁנוּ, כִּי הַנְּחָשִׁים שֹׁרֶשׁ דָּבָר נִמְצָא בָם, וְלָכֵן הָיָה לְיִשְׂרָאֵל טַעֲנָה בַּמְּנִיעָה מֵהֶם:

1THOU SHALT NOT LEARN TO DO AFTER THE ABOMINATIONS OF THOSE NATIONS. This also is an explanatory commandment, for He has already stated, and after the doings of the land of Canaan, whither I bring you, shall ye not do; neither shall ye walk in their statutes,¹⁵² and now he mentions their deeds and declares them to be abominations before G-d. He mentioned anyone that maketh his son or his daughter to pass through the fire,¹⁵³ which, by way of the simple meaning of Scripture is a type of witchcraft, or, in the opinion of our Rabbis,¹⁵⁴ it is the Molech. This is the truth as I have explained it in its place.¹⁵⁵ He mentioned a sorcerer,¹⁵³ an inclusive term for all sorcery. Or a charmer, or one that consulteth a ghost or a familiar spirit¹⁵⁶ — these are specific forms of sorcery. He also prohibited them to consult [the sorcerer] or the necromancer who uses the ov (ghost), or, in any manner to seek information from them. He mentioned ‘koseim k’samim’ (one that useth divination)¹⁵³ which involves divining future events, from the word ‘kesem’ (an oracle) is in the lips of the king; his mouth trespasseth not in judgment,¹⁵⁷ just as Scripture states, Balaam also the son of Beor ‘hakoseim’ (the soothsayer),¹⁵⁸ and he was an enchanter, as it is said concerning him, he went not, as at the other times, to meet with enchantments,¹⁵⁹ and it is further written, ‘kasomi’ (divine unto me), I pray thee, by a ghost.¹⁶⁰ He mentioned specifically m’onein¹⁵³ who is a diviner interpreting by [the formations of] the clouds, and the m’nacheish¹⁵³ who divines by looking at the wings of the birds [in flight] or by listening to their chirping, something similar to what is written, for a bird of the air shall carry the voice, and that which hath wings shall tell the matter.¹⁶¹ The word m’nacheish is derived from the expression ‘chashti’ (I made haste) and delayed not,¹⁶² because whatever expedites knowledge of the future before it transpires is termed nacheish, that is to say, “we will hurry” and know sooner. Scripture states, For ‘all’ that do these things are an abomination unto the Eternal,¹⁶³ but it does not say “for those that do ‘all’ these things …” because Scripture [in calling the practitioner an abomination] refers to most [but not all] of these practices. For the m’onein [who divines by observing the clouds] and the m’nacheish [who prophesies by means of the wings or chirping of birds] are not abominable, and G-d did not dispossess the Canaanites on their account, because all human beings desire to know things that are to come upon them, and engage in what they consider to be pursuits of wisdom.And now, know and understand concerning the subject of sorcery, that when the Creator, blessed be He, created everything from nothing, He made the higher powers to be guides for those below them. Thus He placed the earth and all things that are thereon¹⁶⁴ in the power of the stars and constellations, depending on their rotation and position as proven by the study of astrology.¹⁶⁵ Over the stars and constellations He further appointed guides, angels, and “lords” which are the soul [of the stars and constellations]. Now, their behavior from the time they come into existence for eternal duration, is according to the pattern the Most High decreed for them. However, it was one of His mighty wonders that within the power of these higher forces, He put configurations [as explained further on] and capacities to alter the behavior of those under them. Thus if the direction of the stars towards the earth be good or bad to a certain country, people, or individual, the higher dominions can reverse it of their own volition, as they¹⁶⁶ have said, “The apposition for the word oneg (pleasure) is nega (plague).”¹⁶⁷ and nega are spelled with the same letters ay’in, nun, gimmel. Thus if a nega (plague) is destined to come upon a country, etc., because of certain forces operative on the earth, the higher powers can change these letters to spell out oneg (pleasure), or vice versa. G-d ordained it so because He, blessed be His Name, changeth the times and the seasons;¹⁶⁸ He calleth for the waters of the sea¹⁶⁹ to do with them at His Will, and bringeth on the shadow of death in the morning¹⁶⁹ without changing the natural order of the world, and it is He Who made the stars and constellations move about in their order. Therefore, the author of the Book of the Moon, the expert in [the field of] necromancy,¹⁷⁰ said, “when the moon, termed ‘the sphere of the world,’ is, for example, at the head of Aries (the Ram)¹⁷¹ and the constellation thus appears in a certain form, you should make a drawing of that grouping, engraving on it the particular time [when this relative position appears] and the name of the angel — one of the names mentioned in that book — appointed over it. Then perform a certain burning [of incense] in a certain specified manner, and the result of the influence [of the relative position of the stars] will be for evil, to root out and to pull down, and to destroy and to overthrow.¹⁷² And when the moon will be in a position relative to some other constellation you should make the drawing and the burning in a certain other manner and the result will be for good, to build and to plant.”¹⁷² Now this, too, is the influence of the moon as determined by the power of its [heavenly] guide. But the basic manner of its movement is by the wish of the Creator, blessed be He, Who endowed it so in time past, while this particular action is contrary thereto. This then is the secret of [all forms of] sorcery and their power concerning which the Rabbis have said¹⁷³ that “they contradict the power of Divine agencies,” meaning that they are contrary to the simple powers [with which the agencies have been endowed] and thus diminish them in a certain aspect thereof. Therefore, it is proper that the Torah prohibit these activities in order to let the world rest in its customary way, in the simple nature which is the desire of its Creator. This is also one of the reasons for the prohibition of kilayim (mixing seeds), for the plants resulting from such grafting are strange, giving rise to changes in the ordered course of the world for bad or good, aside from the fact that they themselves constitute a change in Creation, as I have already explained.¹⁷⁴ Now, many scholars¹⁷⁵ 11:15) with regard to sorcery and witchcraft: “they are all imaginary and foolishness which attract only those that are deficient in knowledge.” dispose themselves to be liberal with regard to these enchantments by saying that there is no truth in them whatsoever, for who tells the raven or the crane what will happen? But we cannot deny matters publicly demonstrated before the eyes of witnesses. Our Rabbis also, acknowledged their existence, as they have said in Eileh Shemoth Rabbah:¹⁷⁶ “For a bird of the air shall carry the voice¹⁶¹ — this refers to the raven and the craft of tiarin.” Birds in Arabic are called tiar and those versed in the divination of birds are called tiarin. This subject is also mentioned in the Gemara.¹⁷⁷But there is a secret to this matter. We have already made known¹⁷⁸ that the constellations have lords that lead them, these being “the souls” of the circuits of the spheres, and the lords of the tail and [head of] Aries (the Ram)¹⁷¹ are near the earth, these being termed “the princes of the quiver,” that make the future known. It is through them that the signs in the birds indicate things to come, not for long duration or distant future do they tell, but only of events that are about to happen. Some make them known by utterance of bitter sounds [resembling wailing] over the dead, and some by spreading their wings. This is what has been said, for a bird of the air shall carry the voice¹⁶¹ [a reference] to those who suggest by their wings. Now all this is not considered abominable for the nations, instead it is considered wisdom for them. Thus the Rabbis have said:¹⁷⁹. Bamidmar Rabbah, 19:3. — See Vol. I, p. 13, where Ramban similarly quotes this text. “And Solomon’s wisdom excelled the wisdom of all the children of the east.¹⁸⁰ What was the wisdom of the children of the east? They were wise and crafty in divination of birds.” Similarly it is stated in Scripture, for they are replenished from the east, and with soothsayers like the Philistines.¹⁸¹ And Solomon learned all this as part of his wisdom. Now, the knowledge [referred to by the Midrash] is understanding the chirping of birds, and “the craftiness” to explain a matter through spreading wings.Now, when Scripture included the diviner by clouds and the [other] diviners with the abominations mentioned, it reverted and explained, these nations, that thou art to dispossess, hearken unto diviners [by clouds], and unto [other] diviners¹⁸² for their wisdom is to know future events, but as for thee, the Eternal thy G-d hath not suffered thee so to do.¹⁸² Scripture is thus stating, “G-d has prohibited you these specified practices [such as passing a child through the fire] because they are abominations before Him and because of them He drove these nations out from before you.¹⁸³ He further forbade the enchanters and the diviners to you, because He gave you great eminence in setting you on high above all the nations of the earth,¹⁸⁴ in that He will raise up a prophet in the midst of you¹⁸⁵ and place His words in his mouth and you will hear from him what G-d will do.¹⁸⁶ To know the future it will be unnecessary for you to resort to a diviner or soothsayer who receives [the knowledge] from the stars or from the lower powers among the lords of above, whose words are not all true and who do not provide all necessary information. But prophecy informs us of G-d’s desire and not one of its words will fall to the earth.”¹⁸⁷ It is this which Scripture explains [that if ever an ostensible prophecy does not come to pass], that is the thing which the Eternal hath not spoken.¹⁸⁸ Thus you are His portion and His treasure, hearing His counsel from His mouth, while theirs is the portion of the constellations which they follow, this being the sense of the verse, but as for thee, the Eternal thy G-d hath not suffered thee so to do.¹⁸² This is the meaning of, which the Eternal thy G-d hath allotted unto all the peoples,¹⁸⁹ as I have explained.¹⁹⁰, Verse 15. And in the Sifre the Rabbis have said:¹⁹¹ 174. “They hearken unto diviners [by the clouds] and [other] diviners.¹⁸² Perhaps you will say, ‘They have a source from which to inquire [about the future] and I have nothing [from which] to inquire.’ Scripture therefore states, but as for thee, the Eternal thy G-d hath not suffered thee so to do.”¹⁸² This is proof to all what we have explained that with respect to the diviners some root of the matter is found in them,¹⁹² and therefore Israel had a [legitimate] complaint in being enjoined from making use of them [i.e. the diviners].