Why are the implications of the expression "Lo Yimatzei v'cha Ma'avir B'no u'Vio ba'Eish"?
Seforno: It implies that the prohibition applies even against allowing a Nochri to practice 1 - such as the Ba'alas Ov of Ein Dor in the time of Shaul ha'Melach.
See Shmuel 1, 28:7. Peirush on the Seforno: Not like the Midrash which explains that she was the wife of Tzefanyah and the mother of Avner.
What constitutes "Ma'avir B'no u'Vito ba'Eish"?
Rashi: Known as 'Molech', it constitutes passing one's son or daughter in between two rows of fire (which we learn via a Gezeirah Shavah "Ma'avir" from "u'mi'Zar'acha Lo Siten Leha'avir la'Molech" in Vayikra, 18:21, is synonymous with the Avodah of Molech mentioned there - Sanhedrin, 64b). 1
Ramban: It is either a form of witchcraft (sorcery) or of idolatry, known as Molech. 2
R. Bachye: It is a form of Avodah Zarah - Refer to 18:10:2.3:1.
See Torah Temimah, note 58.
Ramban: As the Gemara explains in Sanhedrin, 64b - Refer to Vayikra, 18:21:1:3 & 4.
What if one passes one's grandchildren through the fire?
Sanhedrin, 64b: We learn from the Pasuk in Kedoshim, 20:3 "Ki mi'Zar'o Nasan la'Molech" that the Din of Molech applies to passing one's grandchildren throught the fire as well. 1
See Torah Temimah, note 59.
"Ma'avir B'no u'Vito ba'Eish". What is the significance of the nine La'avin connected with sorcery that the Torah now proceeds to prohibit?
R. Bachye: They were all forms of sorcery in which the Cana'anim indulged heavily.
"Ma'avir B'no u'Vito ba'Eish". Why does the Torah begin with Molech?
R. Bachye: Because, seeing as it involved sacrficing one's own children to Avodah Zarah, it is he most stringent of all of them and is subject to Kareis - as opposed to all the other forms of sorcery, which are only subject to a La'av. 1
This is difficult, since the Torah writes in Sh'mos 22:17 "Mechasheifah Lo Sechayeh!" Refer also to 18:11:2:1**
What is the meaning of "Koseim Kesamim"?
Rashi: It entails divining with a stick 1 which determines for example, whether, one should go or not. 2
Ramban: It is a general term incorporating all people who seek the future. 3
Hadar Zekenim: Some people, when they want to travel, take 'Kismin' (twigs) from a tree, peel them on one side and throw one on the ground. If the peel lands on top, it hints at a man. Then he throws the other stick on the ground. If the revealed white lands on top it hints at a woman. He declares first 'man', then 'woman' that is a good omen, and he goes. If it is the reverse, it is a bad omen and he does not go. If both times the same is on top, it is undecisive. 4
See also Ba'al ha'Turim.
Rashi: As in Hoshe'a, 4:12.
Ramban: As in Mishlei, 16:10 and in Shmuel 1, 28:8. It includes 'Nichush', as we find in Yehoshua, 13:22, where the Pasuk refers to Bil'am as "ha'Kosem", bearing in mind that the Pasuk in Bamidbar, 24:1. writes "ve'Lo Halach k'Pa'am b'Fa'am Likras Nechashim".
Hadar Zekenim: People still do this nowadays in Ishklavina.
What is the definition of "Me'onein"?
Rashi #1 (citing R. Akiva in Sanhedrin, 65b): It is superstition regarding which time is good to begin an issue or a project.
Rashi #2 (citing the Chachamim in Sanhedrin, 65b) and Targum Yonasan 1 : It is conjuring, where 'The quickness of the hand deceives the eye'. 2
Ramban: It is someone who knows how to 'read' the clouds.
Hadar Zekenim (citing R. Shimon in Sanhedrin, 65b): It is someone who places the semen of seven men on his eye.
What is the difference between "Menachesh" and "Mechashef"?
Rashi and R. Bachye #1: "Menachesh" is superstition not connected with time - such as 'His bread fell from his mouth!', 'A deer crossed his path!' or 'His stick fell out of his hand!'; 1 "Mechashef" is a wizard (a sorcerer - incorporating all kinds of witchcraft).
Ramban and R. Bachye: "Menachesh" is someone who 'reads' birds' wings or their chirping, 2 whereas "Mechashef" is a wizard (incorporating all kinds of witchcraft). 3 4
Targum Yonasan: "Mechashef" is a sorcerer.
Targum Yonasan: "Menachesh" is someone who keeps snakes (possibly a snake-charmer); 5 "Mechashef " See answer #2.
See also Ba'al ha'Turim.
Ramban and R. Bachye: As in Koheles, 10:20. See Ramban DH 'Vehizkir', who discusses the root of the word.
See Oznayim la'Torah citing the Mahari who asks that the Torah should then have mentioned it first.
See R. Bachye (on p. 361, citing the Ramban), who explains the workings of witchcraft, and see R. Bachye, who goes on to explain how the Mitzvos of Shabbos serve as the anitidote to witchcraft connected with Shabsa'i, the Mazal that reigns on Shabbos.
