Why are the implications of the expression "Lo Yimatzei v'cha ... "?
Seforno: It implies that the prohibition applies even against allowing a Nochri to practice. 1
Seforno: Such as the Ba'alas Ov of Ein Dor - See Shmuel 1, 28:7. (Why does he say that she was a Nochris, when Shmuel and his men ate from what she slaughtered (Ibid. 1:28:24 & 25)! In fact, acording to Pirkei d'R. Eliezer 32 (33 in some editions), she was Tzefanyah's wife, the mother of Avner. (PF) And the Chomas Anach (1:28) explains that she learned withcraft in order to understand and to teach (like the Sanhedrin), but not in order to practice it.
What is "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 is equivalent to the Avodah of Molech (which we learn via a Gezeirah Shavah "M'avir" from "u'mi'Zar'acha Lo Siten Leha'avir la'Molech" in Acharei-Mos, Vayikra, 18:21` - Sanhedrin, 64b). 1
Ramban: It is either a form of witchcraft (sorcery) or of idolatry, known as Molech. 2
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.
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 "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 and Targum Yonasan, 65b) and Targum Yonasan 1 : It is conjuring, where 'The quickness of the hand deceives the eye'.
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.
See also Na'ar Yonasan.
What is the difference between "Menachesh" and "Mechashef"?
Rashi: "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 sorcerer.
Ramban: "Menachesh" is someone who 'reads' birds' wings or their chirping, 2 whereas "Mechashef" is a general term incorporating all kinds of witchcraft. 3
See also Ba'al ha'Turim.
Ramban: 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 ITfirst/
