Pisqa’ 172179H:200-201; JN2:49. 1. “Or a charm-trafficker”180Heb: khover khaver. (Dt.18:11). All the same [regarding punishment] is a trafficker in many charms and a trafficker in a few. All the same is a snake-charmer and a scorpion-charmer.
“Or a spirit-medium”181Heb: sho’el ‘ov. So the text of Scripture and Sifre. The mishnaic parallel at M. San.7:7 employs the rabbinic synonym, ba`al ‘ov.(Dt.18:11)— this is a ventriloquist who makes [the dead seem] to speak from his armpit.
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יִדְּעוֹנִי – הַמְּדַבֵּר בְּפִיו.
“Or a familiar-spirit”182Heb: yid`oni(Dt.18:11)— this one speaks through his own mouth.
2. “Or a petitioner of the dead”184Heb: doresh ‘el hameitim. (Dt.18:11). All the same is [the rule regarding] one who conjures through a necromantic apparition185So Jastrow, p. 398, s.v. zechuru. H:201 translates: “by divination”; JN2:49: “through his penis.” See Rashi, B. San. 65b, s.v., zachrut. and one who petitions a skull. What is the difference between [the results of] conjuring through a necromantic apparition and petitioning a skull? The one who conjures a necromantic apparition— [the ghost] does not reliably arise, and accepts no petitions on the Sabbath. But the one who petitions a skull— [the ghost] reliably arises, and accepts petitions on the Sabbath.
(דברים יח יא) וְחֹבֵר חָבֶר, אֶחָד חוֹבֵר מְרֻבֶּה וְאֶחָד חוֹבֵר מוּעָט, וְאֶחָד חוֹבֵר אֶת הַנָּחָשׁ וְאֶת הָעַקְרָב.
Pisqa’ 172179H:200-201; JN2:49.
1. “Or a charm-trafficker”180Heb: khover khaver. (Dt.18:11).
All the same
[regarding punishment]
is a trafficker in many charms
and a trafficker in a few.
All the same is a snake-charmer
and a scorpion-charmer.
(סנהדרין פ״ז מ״ז) וְשֹׁאֵל אוֹב – זֶה פִּיתוֹם הַמְדַבֵּר מִשֶּׁחְיוֹ.
“Or a spirit-medium”181Heb: sho’el ‘ov. So the text of Scripture and Sifre. The mishnaic parallel at M. San.7:7 employs the rabbinic synonym, ba`al ‘ov.(Dt.18:11)—
this is a ventriloquist who makes
[the dead seem]
to speak from his armpit.
יִדְּעוֹנִי – הַמְּדַבֵּר בְּפִיו.
“Or a familiar-spirit”182Heb: yid`oni (Dt.18:11)—
this one speaks through his own mouth.
הֵם עַצְמָם בִּסְקִילָה, וְהַנִּשְׁאָל בָּהֶם – בְּאַזְהָרָה.
The practitioners themselves are sentenced to stoning,
and those who consult them are forewarned.183//M. San.7:7 and Sifra, qedoshim, per.7:10.
וְדֹרֵשׁ אֶל הַמֵּתִים, אֶחָד הַמַּעֲלֶה בִזְכוּרוֹ וְאֶחָד הַנִּשְׁאָל בְּגֻלְגֹּלֶת. מַה בֵּין מַעֲלֶה בִזְכוּרוֹ לְנִשְׁאָל בְּגֻלְגֹּלֶת? מַעֲלֶה בִזְכוּרוֹ אֵין עוֹלֶה כְּדַרְכּוֹ וְאֵין נִשְׁאָל בְּשַׁבָּת, וְהַנִּשְׁאָל בְּגֻלְגֹּלֶת עוֹלֶה כְּדַרְכּוֹ וְנִשְׁאָל בְּשַׁבָּת.
2. “Or a petitioner of the dead”184Heb: doresh ‘el hameitim. (Dt.18:11).
All the same is
[the rule regarding]
one who conjures through a necromantic apparition185So Jastrow, p. 398, s.v. zechuru. H:201 translates: “by divination”; JN2:49: “through his penis.” See Rashi, B. San. 65b, s.v., zachrut.
and one who petitions a skull.
What is the difference between [the results of]
conjuring through a necromantic apparition
and petitioning a skull?
The one who conjures a necromantic apparition—
[the ghost] does not reliably arise,
and accepts no petitions on the Sabbath.
But the one who petitions a skull—
[the ghost] reliably arises,
and accepts petitions on the Sabbath.