Witchcraft in Parshiyot Re'eh and Shoftim
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SharePutting the false prophecy prohibition of Re'eh, the witchcraft prohibition of Shoftim, and the story of Saul and the Woman of Endor into conversation with each other. How do we avoid using the true/false prophet distinction to ostracize and victimize?
Many thanks to Rabbi Jessica Jacobs and Dr. Kristie Garroway for their teachings.
Opening Questions:
- What superstitious behaviors or beliefs to you engage in on a regular basis?
- Identify Jewish practices, stories, or texts that touch on the topic of magic, witchcraft, or superstition.
"Witchcraft and the Law in the Ancient Near East," Law from the Tigris to the Tiber, Raymond Westbrook
Witchcraft is an almost universal phenomenon, deeply rooted in folk culture. In the first millennium B.C. in Mesopotamia it was the subject of a major learned treatise, called Maqli ("Burning"), but there are many references to witchcraft throughout cuneiform literature, going back at least as far as the late third millennium. Witchcraft is seldom mentioned in the legal sources, but the spread of references is wide enough to show that the legal systems of the region were concerned with its effects, and did occasionally intervene. It is a recurring theme in the cuneiform law-codes, albeit in sparse measure: the laws of Urnamma (LU), Hammurabi (LH), the Middle Assyrian Laws (MAL), the Hittite Laws (HL), and the Neo-Babylonian Laws (NBL) all have one or more paragraphs dealing with diverse aspects of witchcraft. Outside the cuneiform sphere, the Hebrew Bible has a few pertinent regulations.
(ב) כִּֽי־יָק֤וּם בְּקִרְבְּךָ֙ נָבִ֔יא א֖וֹ חֹלֵ֣ם חֲל֑וֹם וְנָתַ֥ן אֵלֶ֛יךָ א֖וֹת א֥וֹ מוֹפֵֽת׃ (ג) וּבָ֤א הָאוֹת֙ וְהַמּוֹפֵ֔ת אֲשֶׁר־דִּבֶּ֥ר אֵלֶ֖יךָ לֵאמֹ֑ר נֵֽלְכָ֞ה אַחֲרֵ֨י אֱלֹקִ֧ים אֲחֵרִ֛ים אֲשֶׁ֥ר לֹֽא־יְדַעְתָּ֖ם וְנׇֽעׇבְדֵֽם׃ (ד) לֹ֣א תִשְׁמַ֗ע אֶל־דִּבְרֵי֙ הַנָּבִ֣יא הַה֔וּא א֛וֹ אֶל־חוֹלֵ֥ם הַחֲל֖וֹם הַה֑וּא כִּ֣י מְנַסֶּ֞ה ה׳ אֱלֹֽהֵיכֶם֙ אֶתְכֶ֔ם לָדַ֗עַת הֲיִשְׁכֶ֤ם אֹֽהֲבִים֙ אֶת־ה׳ אֱלֹקֵיכֶ֔ם בְּכׇל־לְבַבְכֶ֖ם וּבְכׇל־נַפְשְׁכֶֽם׃ (ה) אַחֲרֵ֨י ה׳ אֱלֹקֵיכֶ֛ם תֵּלֵ֖כוּ וְאֹת֣וֹ תִירָ֑אוּ וְאֶת־מִצְוֺתָ֤יו תִּשְׁמֹ֙רוּ֙ וּבְקֹל֣וֹ תִשְׁמָ֔עוּ וְאֹת֥וֹ תַעֲבֹ֖דוּ וּב֥וֹ תִדְבָּקֽוּן׃ (ו) וְהַנָּבִ֣יא הַה֡וּא א֣וֹ חֹלֵם֩ הַחֲל֨וֹם הַה֜וּא יוּמָ֗ת כִּ֣י דִבֶּר־סָ֠רָ֠ה עַל־ה׳ אֱלֹֽקֵיכֶ֜ם הַמּוֹצִ֥יא אֶתְכֶ֣ם ׀ מֵאֶ֣רֶץ מִצְרַ֗יִם וְהַפֹּֽדְךָ֙ מִבֵּ֣ית עֲבָדִ֔ים לְהַדִּֽיחֲךָ֙ מִן־הַדֶּ֔רֶךְ אֲשֶׁ֧ר צִוְּךָ֛ ה׳ אֱלֹקֶ֖יךָ לָלֶ֣כֶת בָּ֑הּ וּבִֽעַרְתָּ֥ הָרָ֖ע מִקִּרְבֶּֽךָ׃ {ס}
(2) If there appears among you a prophet or a dream-diviner, who gives you a sign or a portent, (3) saying, “Let us follow and worship another god”—whom you have not experienced —even if the sign or portent named to you comes true, (4) do not heed the words of that prophet or that dream-diviner. For your God ה׳ is testing you to see whether you really love your God ה׳ with all your heart and soul. (5) It is your God ה׳ alone whom you should follow, whom you should revere, whose commandments you should observe, whose orders you should heed, whom you should worship, and to whom you should hold fast. (6) As for that prophet or dream-diviner, such a one shall be put to death for having urged disloyalty to your God ה׳ —who freed you from the land of Egypt and who redeemed you from the house of bondage—to make you stray from the path that your God ה׳ commanded you to follow. Thus you will burn out evil from your midst.
(ט) כִּ֤י אַתָּה֙ בָּ֣א אֶל־הָאָ֔רֶץ אֲשֶׁר־ה׳ אֱלֹקֶ֖יךָ נֹתֵ֣ן לָ֑ךְ לֹֽא־תִלְמַ֣ד לַעֲשׂ֔וֹת כְּתוֹעֲבֹ֖ת הַגּוֹיִ֥ם הָהֵֽם׃ (י) לֹֽא־יִמָּצֵ֣א בְךָ֔ מַעֲבִ֥יר בְּנֽוֹ־וּבִתּ֖וֹ בָּאֵ֑שׁ קֹסֵ֣ם קְסָמִ֔ים מְעוֹנֵ֥ן וּמְנַחֵ֖שׁ וּמְכַשֵּֽׁף׃ (יא) וְחֹבֵ֖ר חָ֑בֶר וְשֹׁאֵ֥ל אוֹב֙ וְיִדְּעֹנִ֔י וְדֹרֵ֖שׁ אֶל־הַמֵּתִֽים׃ (יב) כִּֽי־תוֹעֲבַ֥ת ה׳ כׇּל־עֹ֣שֵׂה אֵ֑לֶּה וּבִגְלַל֙ הַתּוֹעֵבֹ֣ת הָאֵ֔לֶּה ה׳ אֱלֹקֶ֔יךָ מוֹרִ֥ישׁ אוֹתָ֖ם מִפָּנֶֽיךָ׃ (יג) תָּמִ֣ים תִּֽהְיֶ֔ה עִ֖ם ה׳ אֱלֹקֶֽיךָ׃ (יד) כִּ֣י ׀ הַגּוֹיִ֣ם הָאֵ֗לֶּה אֲשֶׁ֤ר אַתָּה֙ יוֹרֵ֣שׁ אוֹתָ֔ם אֶל־מְעֹנְנִ֥ים וְאֶל־קֹסְמִ֖ים יִשְׁמָ֑עוּ וְאַתָּ֕ה לֹ֣א כֵ֔ן נָ֥תַן לְךָ֖ ה׳ אֱלֹקֶֽיךָ׃ (טו) נָבִ֨יא מִקִּרְבְּךָ֤ מֵאַחֶ֙יךָ֙ כָּמֹ֔נִי יָקִ֥ים לְךָ֖ ה׳ אֱלֹקֶ֑יךָ אֵלָ֖יו תִּשְׁמָעֽוּן׃
(9) When you enter the land that your God ה׳ is giving you, you shall not learn to imitate the abhorrent practices of those nations. (10) Let no one be found among you who consigns a son or daughter to the fire, or who is an augur [or magic-worker], a soothsayer [or cloud reader], a diviner [by reading snakes], a sorcerer, (11) one who casts spells [or a knot tier], or one who consults ghosts or familiar spirits, or one who inquires of the dead. (12) For anyone who does such things is abhorrent to ה׳, and it is because of these abhorrent things that your God ה׳ is dispossessing them before you. (13) You must be wholehearted with your God ה׳. (14) Those nations that you are about to dispossess do indeed resort to soothsayers and augurs; to you, however, your God ה׳ has not assigned the like. (15) From among your own people, your God ה׳ will raise up for you a prophet like myself; that is whom you shall heed.
לא תלמד לעשות. אֲבָל אַתָּה לָמֵד לְהָבִין וּלְהוֹרוֹת, כְּלוֹמַר לְהָבִין מַעֲשֵׂיהֶם כַּמָּה הֵם מְקֻלְקָלִים, וּלְהוֹרוֹת לְבָנֶיךָ לֹא תַעֲשֶׂה כָךְ וְכָךְ, שֶׁזֶּה הוּא חֹק הַגּוֹיִם (ספרי; סנהדרין ס"ח):
לא תלמד לעשות THOU SHALT NOT LEARN TO DO [AFTER THE ABOMINATIONS OF THOSE NATIONS] — thou shalt not learn to do, but you may learn their practices in order to understand them and to teach others, that is to say, to understand their doings, how depraved they are, and thus to be able to teach thy children, “Do not so and so because these are the religious observances of the heathens!” (Sifrei Devarim 170:3; Sanhedrin 68a.)
מעביר בנו ובתו באש. הִיא עֲבוֹדַת הַמֹּלֶךְ, עוֹשֶׂה מְדוּרוֹת אֵשׁ מִכָּאן וּמִכָּאן וּמַעֲבִירוֹ בֵין שְׁתֵּיהֶם (עי' סנהדרין ס"ד):
מעביר בנו ובתו באש [THERE SHALL NOT BE FOUND AMONG YOU ANYONE] THAT MAKETH HIS SON OR HIS DAUGHTER TO PASS THROUGH THE FIRE — This was the way of worshipping Molech. They made two pyres, one on this side and one on the other (one opposite the other) and passed it (the child) between them (cf. Sanhedrin 64b).
מנחש. פִּתּוֹ נָפְלָה מִפִּיו, צְבִי הִפְסִיקוֹ בַדֶּרֶךְ, מַקְלוֹ נָפַל מִיָּדוֹ (ספרי; סנהדרין ס"ה):
מנחש A SORCERER — [one who draws prognostications from the fact that] the bread fell from his mouth, or that a stag crossed his path, or that his stick fell from his hand (Sifrei Devarim 171:10; Sanhedrin 65b; cf. Rashi on Leviticus 19:26).
Questions:
- What is the purpose of listing out each of these?
- Is there a distinction between witchcraft and superstition?
- What is the difference between prophecy and divination?
Narrative background to the following story: Samuel, the early prophet, has died, and Saul now leads the people in war without being able to consult Samuel anymore.
(ה) וַיַּ֥רְא שָׁא֖וּל אֶת־מַחֲנֵ֣ה פְלִשְׁתִּ֑ים וַיִּרָ֕א וַיֶּחֱרַ֥ד לִבּ֖וֹ מְאֹֽד׃ (ו) וַיִּשְׁאַ֤ל שָׁאוּל֙ בַּה׳ וְלֹ֥א עָנָ֖הוּ ה׳ גַּ֧ם בַּחֲלֹמ֛וֹת גַּ֥ם בָּאוּרִ֖ים גַּ֥ם בַּנְּבִיאִֽם׃ (ז) וַיֹּ֨אמֶר שָׁא֜וּל לַעֲבָדָ֗יו בַּקְּשׁוּ־לִי֙ אֵ֣שֶׁת בַּעֲלַת־א֔וֹב וְאֵלְכָ֥ה אֵלֶ֖יהָ וְאֶדְרְשָׁה־בָּ֑הּ וַיֹּאמְר֤וּ עֲבָדָיו֙ אֵלָ֔יו הִנֵּ֛ה אֵ֥שֶׁת בַּעֲלַת־א֖וֹב בְּעֵ֥ין דּֽוֹר׃ (ח) וַיִּתְחַפֵּ֣שׂ שָׁא֗וּל וַיִּלְבַּשׁ֙ בְּגָדִ֣ים אֲחֵרִ֔ים וַיֵּ֣לֶךְ ה֗וּא וּשְׁנֵ֤י אֲנָשִׁים֙ עִמּ֔וֹ וַיָּבֹ֥אוּ אֶל־הָאִשָּׁ֖ה לָ֑יְלָה וַיֹּ֗אמֶר (קסומי) [קָסֳמִי־]נָ֥א לִי֙ בָּא֔וֹב וְהַ֣עֲלִי לִ֔י אֵ֥ת אֲשֶׁר־אֹמַ֖ר אֵלָֽיִךְ׃ (ט) וַתֹּ֨אמֶר הָאִשָּׁ֜ה אֵלָ֗יו הִנֵּ֨ה אַתָּ֤ה יָדַ֙עְתָּ֙ אֵ֣ת אֲשֶׁר־עָשָׂ֣ה שָׁא֔וּל אֲשֶׁ֥ר הִכְרִ֛ית אֶת־הָאֹב֥וֹת וְאֶת־הַיִּדְּעֹנִ֖י מִן־הָאָ֑רֶץ וְלָמָ֥ה אַתָּ֛ה מִתְנַקֵּ֥שׁ בְּנַפְשִׁ֖י לַהֲמִיתֵֽנִי׃ (י) וַיִּשָּׁ֤בַֽע לָהּ֙ שָׁא֔וּל בַּה׳ לֵאמֹ֑ר חַי־ה׳ אִֽם־יִקְּרֵ֥ךְ עָוֺ֖ן בַּדָּבָ֥ר הַזֶּֽה׃ (יא) וַתֹּ֙אמֶר֙ הָאִשָּׁ֔ה אֶת־מִ֖י אַעֲלֶה־לָּ֑ךְ וַיֹּ֕אמֶר אֶת־שְׁמוּאֵ֖ל הַֽעֲלִי־לִֽי׃ (יב) וַתֵּ֤רֶא הָאִשָּׁה֙ אֶת־שְׁמוּאֵ֔ל וַתִּזְעַ֖ק בְּק֣וֹל גָּד֑וֹל וַתֹּ֩אמֶר֩ הָאִשָּׁ֨ה אֶל־שָׁא֧וּל ׀ לֵאמֹ֛ר לָ֥מָּה רִמִּיתָ֖נִי וְאַתָּ֥ה שָׁאֽוּל׃ (יג) וַיֹּ֨אמֶר לָ֥הּ הַמֶּ֛לֶךְ אַל־תִּֽירְאִ֖י כִּ֣י מָ֣ה רָאִ֑ית וַתֹּ֤אמֶר הָאִשָּׁה֙ אֶל־שָׁא֔וּל אֱלֹקִ֥ים רָאִ֖יתִי עֹלִ֥ים מִן־הָאָֽרֶץ׃ (יד) וַיֹּ֤אמֶר לָהּ֙ מַֽה־תׇּאֳר֔וֹ וַתֹּ֗אמֶר אִ֤ישׁ זָקֵן֙ עֹלֶ֔ה וְה֥וּא עֹטֶ֖ה מְעִ֑יל וַיֵּ֤דַע שָׁאוּל֙ כִּֽי־שְׁמוּאֵ֣ל ה֔וּא וַיִּקֹּ֥ד אַפַּ֛יִם אַ֖רְצָה וַיִּשְׁתָּֽחוּ׃ {ס} (טו) וַיֹּ֤אמֶר שְׁמוּאֵל֙ אֶל־שָׁא֔וּל לָ֥מָּה הִרְגַּזְתַּ֖נִי לְהַעֲל֣וֹת אֹתִ֑י וַיֹּ֣אמֶר שָׁ֠א֠וּל צַר־לִ֨י מְאֹ֜ד וּפְלִשְׁתִּ֣ים ׀ נִלְחָמִ֣ים בִּ֗י וֵאלֹקִ֞ים סָ֤ר מֵֽעָלַי֙ וְלֹא־עָנָ֣נִי ע֗וֹד גַּ֤ם בְּיַֽד־הַנְּבִיאִים֙ גַּם־בַּ֣חֲלֹמ֔וֹת וָאֶקְרָאֶ֣ה לְךָ֔ לְהוֹדִיעֵ֖נִי מָ֥ה אֶעֱשֶֽׂה׃ {ס}
(5) When Saul saw the Philistine force, his heart trembled with fear. (6) And Saul inquired of the LORD, but the LORD did not answer him, either by dreams or by Urim or by prophets. (7) Then Saul said to his courtiers, “Find me a woman who consults ghosts, so that I can go to her and inquire through her.” And his courtiers told him that there was a woman in En-dor who consulted ghosts. (8) Saul disguised himself; he put on different clothes and set out with two men. They came to the woman by night, and he said, “Please divine for me by a ghost. Bring up for me the one I shall name to you.” (9) But the woman answered him, “You know what Saul has done, how he has banned [the use of] ghosts and familiar spirits in the land. So why are you laying a trap for me, to get me killed?” (10) Saul swore to her by the LORD: “As the LORD lives, you won’t get into trouble over this.” (11) At that, the woman asked, “Whom shall I bring up for you?” He answered, “Bring up Samuel for me.” (12) Then the woman recognized Samuel, and she shrieked loudly, and said to Saul, “Why have you deceived me? You are Saul!” (13) The king answered her, “Don’t be afraid. What do you see?” And the woman said to Saul, “I see a divine being coming up from the earth.” (14) “What does he look like?” he asked her. “It is an old man coming up,” she said, “and he is wrapped in a robe.” Then Saul knew that it was Samuel; and he bowed low in homage with his face to the ground. (15) Samuel said to Saul, “Why have you disturbed me and brought me up?” And Saul answered, “I am in great trouble. The Philistines are attacking me and God has turned away from me; He no longer answers me, either by prophets or in dreams. So I have called you to tell me what I am to do.”
Reading the Women of the Bible, Tikva Frymer-Kensky (314)
This is not an evil woman. Quite the contrary, the necromancer is presented as good and generous. Her ability to communicate with spirits does not make her evil. Her craft is outlawed because it is an uncontrollable and ungovernable access to divine knowledge. But it is effective, and it can be benevolent. Like the more legitimate prophets, the necromancer is a channel for contact with divine power, and she shares her benevolence with other oracle women such as Rahab, Abigail, and even Huldah, who desire the good of the men to whom they speak. The necromancer has the terrible task of channeling an announcement of doom, but she can at least give Saul the courage and strength to face it.
How do we tell the difference between true prophet and false prophet? How do we make sure we don't use this framework as an excuse to ostracize people we don't agree with?
