Does the Torah accept the efficacy of magic? One possible proof that it does is that the Egyptian magicians were able to turn their staffs into crocodiles and perform the first two plagues, Shemot 7:11,22; 8:3. Ramban and Ibn Ezra (on 7:11) explain that their ability was due to witchcraft. On the other hand, Seforno (on 7:12,23; 8:3) explains in all three cases that it only appeared that they performed magic.
I believe that these two instances were unique since G-d gave the Egyptian magicians these powers as part of G-d’s plan to harden Pharaoh’s heart. My guess is that the Egyptian magicians were surprised themselves that they were able to do these actions, and hence on the third plague, which was the first plague that they were unable to repeat, they immediately recognized the plague as being from G-d, 8:15. However, Pharaoh was not convinced by the third plague since he assumed that the magicians really did the plagues. For Pharaoh, the third plague was the first time the magicians had been refuted and one incident is never enough to convince doubters.
The medieval commentators argued whether witchcraft is efficacious. Rambam (Laws of Idolatry 11:17, translation from Twersky, 1972, pp. 75,76) writes regarding magic that “whoever believes in these and similar things and in his heart, holds them to be true and scientific and only forbidden by the Torah is nothing but a fool deficient in understanding… Sensible people who possess sound mental faculties, know by clear proofs that all these practices which the Torah prohibited have no scientific basis but are chimerical and inane; and that only those deficient in knowledge are attracted by these follies.” This strong statement would seem to end the issue, but nothing is ever so simple.
Ramban (on Devarim 18:9, see also the Abravanel's comments on Devarim 18) seems to refer to Rambam as he writes that many do not believe in witchcraft, but he accepts their efficacy since he claims that "their powers have been seen by many." Ramban explains that really witchcraft demonstrates wisdom, but it is only to be used by non-Jews. Jews are supposed to listen to prophets and that is why they are forbidden to do witchcraft. Not only is the Ramban’s acceptance of witchcraft difficult, but it seems to contradict the Torah. Devarim 18:12 refers to these practices as an abomination, which cannot accord with his idea that they show wisdom. Ramban argues that only some of the practices listed in Devarim 18:9-11 are abominations, but the simple sense of the text is that all the practices, including witchcraft are abominations.
It is fascinating that H. R. Trevor-Roper (1967, pp. 92,93) points out that until the 12th century, Christian Europe rejected the idea that witches had any power. However, starting in the 13th century Christian Europe began to accept as an objective fact the powers of witches, and it reached a point that whoever disbelieved of them was considered of unsound mind. This suggests that maybe the views of the Rambam, who lived in the 12th century though not in Christian lands, and the Ramban, who lived most of his life in the 13th century under Christian rule, were influenced by the views of the general society. This correspondence is further strengthened since, as mentioned above, one reason the Ramban accepted witchcraft was that he claimed that many people saw their powers.
To return to our verse, Encyclopedia Judaica (1971, 11:703) mentions the possibility that the Torah was only prohibiting mischievous or “black” magic, so then one could understand 22:17 as only referring to "evil" witches. However, as Cassuto (1967, p. 290) points out, the Torah forbids all magic even when used for good purposes. Cassuto argues that any use of magic is an “attempt to prevail over the will of G-d, who alone has dominion over the world.” Yet, if witches cannot change anything in the world, then they are showing no dominion in the world. Again how is magic different from science? Why should 22:17 outlaw witches?
In order to understand this prohibition, we need to define what is witchcraft. Thrower (1999) notes that anthropologists have accepted that one cannot separate magic from religion. He quotes Eric Sharpe, who writes, “magic involves the harnessing and the manipulation of forces from ‘beyond,’ from the ‘parallel world’ of gods, ghosts and spirits. Magic does not assume that effect follows cause without the intervention of any spiritual or personal agency. On the contrary, it sees such agencies everywhere, and does its best to use them, either with or without acknowledgment.” For example, Trevor Roper (1967, p. 94) records the descriptions of the sabbat (gathering) of the witches, and writes “with them were scores of demons… and above all, dominating them all, was the Devil himself.”
I did not find a definition of witchcraft in Chazal, but the Talmud (Sanhedrin 67b) quotes a Rav Ibyu the son of Nagri who quoted R. Hiyya the son of Abba, that there is a difference between witchcraft and actions involving demons. The Tur (Yoreh Deah, end of 179), after listing and differentiating between many acts of magic, writes that witchcraft covers all these acts. Afterwards he quotes the Ramah (R. Meir Abulafyia) that actions involving demons are included in the definition of witchcraft. The Bach in his comments on the Tur, writes that from the Talmud we see that witchcraft is different than actions with demons. However, it is simpler to understand that witchcraft involves some action to invoke demons to do something, and every time the Torah uses the word witches, this means an action to invoke demons. (Is this the Rambam's understanding of witchcraft? The Rambam in the Mishnah Torah lists the prohibition of magic within the laws of idolatry, 6:1,2, 11:6-16, and see his discussion in the Moreh 3:37, 1963, p. 542.
We can now understand why witchcraft is forbidden. In our discussion on Shemot 20:3, "Forces and gods," (https://lobashamayim.blogspot.co.il/2013/01/shemt-203-yitro-forces-and-gods.html) we argued that the Torah does not forbid one from believing that other gods or forces exist, but it is forbidden to worship them, mention their names, and think they are equal to G-d. Witchcraft is not just a belief in demons, but an attempt to use these demons for some purposes, which is tantamount to worshipping demons. Thus, witchcraft is forbidden even if their acts are ineffective since they are worshipping demons. On the other hand, science is not forbidden since science rejects the existence of demons.
With this understanding, is it forbidden for a person to perform an action, such as twitching one’s nose due to a belief that this action will cause something to happen magically but without attempting to invoke demons? Even if no, still maybe it is wrong to read or talk about demons, even nice ones like the tooth fairy? Or, maybe reading about demons (in the Harry Potter series?) is okay in the modern era where everybody knows that demons do not exist. Maybe not, further thought is needed.
Bibliography:
Alter, Robert, 2004, The five books of Moses: A translation and commentary, New York: W. W. Norton and Company.
Cassuto, Umberto (1883-1951), 1967, A commentary on the book of Exodus, Jerusalem: The Magnes Press.
The medieval commentators argued whether witchcraft is efficacious. Rambam (Laws of Idolatry 11:17, translation from Twersky, 1972, pp. 75,76) writes regarding magic that “whoever believes in these and similar things and in his heart, holds them to be true and scientific and only forbidden by the Torah is nothing but a fool deficient in understanding… Sensible people who possess sound mental faculties, know by clear proofs that all these practices which the Torah prohibited have no scientific basis but are chimerical and inane; and that only those deficient in knowledge are attracted by these follies.” This strong statement would seem to end the issue, but nothing is ever so simple.
Ramban (on Devarim 18:9, see also the Abravanel's comments on Devarim 18) seems to refer to Rambam as he writes that many do not believe in witchcraft, but he accepts their efficacy since he claims that "their powers have been seen by many." Ramban explains that really witchcraft demonstrates wisdom, but it is only to be used by non-Jews. Jews are supposed to listen to prophets and that is why they are forbidden to do witchcraft. Not only is the Ramban’s acceptance of witchcraft difficult, but it seems to contradict the Torah. Devarim 18:12 refers to these practices as an abomination, which cannot accord with his idea that they show wisdom. Ramban argues that only some of the practices listed in Devarim 18:9-11 are abominations, but the simple sense of the text is that all the practices, including witchcraft are abominations.
It is fascinating that H. R. Trevor-Roper (1967, pp. 92,93) points out that until the 12th century, Christian Europe rejected the idea that witches had any power. However, starting in the 13th century Christian Europe began to accept as an objective fact the powers of witches, and it reached a point that whoever disbelieved of them was considered of unsound mind. This suggests that maybe the views of the Rambam, who lived in the 12th century though not in Christian lands, and the Ramban, who lived most of his life in the 13th century under Christian rule, were influenced by the views of the general society. This correspondence is further strengthened since, as mentioned above, one reason the Ramban accepted witchcraft was that he claimed that many people saw their powers.
To return to our verse, Encyclopedia Judaica (1971, 11:703) mentions the possibility that the Torah was only prohibiting mischievous or “black” magic, so then one could understand 22:17 as only referring to "evil" witches. However, as Cassuto (1967, p. 290) points out, the Torah forbids all magic even when used for good purposes. Cassuto argues that any use of magic is an “attempt to prevail over the will of G-d, who alone has dominion over the world.” Yet, if witches cannot change anything in the world, then they are showing no dominion in the world. Again how is magic different from science? Why should 22:17 outlaw witches?
In order to understand this prohibition, we need to define what is witchcraft. Thrower (1999) notes that anthropologists have accepted that one cannot separate magic from religion. He quotes Eric Sharpe, who writes, “magic involves the harnessing and the manipulation of forces from ‘beyond,’ from the ‘parallel world’ of gods, ghosts and spirits. Magic does not assume that effect follows cause without the intervention of any spiritual or personal agency. On the contrary, it sees such agencies everywhere, and does its best to use them, either with or without acknowledgment.” For example, Trevor Roper (1967, p. 94) records the descriptions of the sabbat (gathering) of the witches, and writes “with them were scores of demons… and above all, dominating them all, was the Devil himself.”
I did not find a definition of witchcraft in Chazal, but the Talmud (Sanhedrin 67b) quotes a Rav Ibyu the son of Nagri who quoted R. Hiyya the son of Abba, that there is a difference between witchcraft and actions involving demons. The Tur (Yoreh Deah, end of 179), after listing and differentiating between many acts of magic, writes that witchcraft covers all these acts. Afterwards he quotes the Ramah (R. Meir Abulafyia) that actions involving demons are included in the definition of witchcraft. The Bach in his comments on the Tur, writes that from the Talmud we see that witchcraft is different than actions with demons. However, it is simpler to understand that witchcraft involves some action to invoke demons to do something, and every time the Torah uses the word witches, this means an action to invoke demons. (Is this the Rambam's understanding of witchcraft? The Rambam in the Mishnah Torah lists the prohibition of magic within the laws of idolatry, 6:1,2, 11:6-16, and see his discussion in the Moreh 3:37, 1963, p. 542.
We can now understand why witchcraft is forbidden. In our discussion on Shemot 20:3, "Forces and gods," (https://lobashamayim.blogspot.co.il/2013/01/shemt-203-yitro-forces-and-gods.html) we argued that the Torah does not forbid one from believing that other gods or forces exist, but it is forbidden to worship them, mention their names, and think they are equal to G-d. Witchcraft is not just a belief in demons, but an attempt to use these demons for some purposes, which is tantamount to worshipping demons. Thus, witchcraft is forbidden even if their acts are ineffective since they are worshipping demons. On the other hand, science is not forbidden since science rejects the existence of demons.
With this understanding, is it forbidden for a person to perform an action, such as twitching one’s nose due to a belief that this action will cause something to happen magically but without attempting to invoke demons? Even if no, still maybe it is wrong to read or talk about demons, even nice ones like the tooth fairy? Or, maybe reading about demons (in the Harry Potter series?) is okay in the modern era where everybody knows that demons do not exist. Maybe not, further thought is needed.
Bibliography:
Alter, Robert, 2004, The five books of Moses: A translation and commentary, New York: W. W. Norton and Company.
Cassuto, Umberto (1883-1951), 1967, A commentary on the book of Exodus, Jerusalem: The Magnes Press.
Thrower, James, 1999, Religion: The Classical Theories, Georgetown University Press.
Trevor-Roper, H. R. 1967, The European Witch-Craze of the 16th and 17th Centuries and Other Essays, New York: Harper & Row.
Twersky, Isadore, 1972, A Maimonides reader, New York: Behrman House.