The Torah in Parashat Shoftim (Debarim 18:10) forbids being a “Mechashef,” or sorcerer. The Sefer Ha’hinuch explains that this refers to the power that some had in the ancient world to tap into the spiritual dimension of an object, and thereby change its nature. Every physical entity, the Sefer Ha’hinuch writes, has a spiritual component, and the ancient sorcerers were able to access this component in order to perform magic, overriding the rules of nature. The Sefer Ha’hinuch here disputes the position of the Rambam, who, in Hilchot Abodat Kochavim (11:16), writes explicitly that the “Kishuf” (“sorcery”) mentioned by the Torah is nothing more than “Ahizat Enayim” – illusions. In the Rambam’s view, these powers were all imaginary, and the practitioners of “Kishuf” simply knew how to deceive people into thinking that they could override nature. In any event, engaging in such practices is clearly forbidden by the Torah.
Interestingly, all judges were required to have proficiency in the area of “Kishuf.” As they would need to preside over cases of suspected violations of this command, it was necessary for them to understand the many different forms of sorcery in order to determine whether a violation had indeed been committed.
This prohibition applies in all times and places, and is binding upon both men and women.
In the next verse (18:11), the Torah introduces the prohibition of “Hober Haber,” which refers to reciting certain words – like incantations – to produce some kind of magical effect. Magicians would say certain formulas claiming that they had the power to cure a person’s illness or wound, or protect someone from harm. Included in this prohibition is the practice of assembling snakes or scorpions using certain sounds to perform magic.
This prohibition applies in all times and places, and is binding upon both men and women. The Sefer Ha’hinuch writes that one who transgresses this command by using words to bring healing and the like is liable to Malkut. It seems that the Sefer Ha’hinuch speaks of a process that involves not only speech, but also some sort of action, as otherwise the violator would not be liable to Malkut.
The Sefer Ha’hinuch cites in this context the Gemara’s comment in Masechet Shabuot (15) regarding the 91st chapter of Tehillim, which is called “Shir Ha’pega’im” (literally, “the song of afflictions”). The Gemara teaches that reading this chapter protects a person from harm, giving rise to the question of why this would not violate the prohibition of “Hober Haber.” If it is forbidden to say words for healing or protection, then why is it permissible to recite this chapter for protection? For that matter, on what basis do we allow, and even encourage, reciting Tehillim on behalf of ill patients, or during times of crisis?
The Sefer Ha’hinuch answers this question by drawing a critically important distinction between believing that the words themselves have the power to heal or protect, and earning merits. When we recite Tehillim, the reading is to inspire us and change us, enhancing our fear of Hashem, our faith in divine providence, and our desire to serve G-d properly. This inspiration and growth that result from the reading can then render us worthy of Hashem’s help and protection. This is quite different than incantations which one believes possess magical powers to bring healing.
The Sefer Ha’hinuch explains on this basis the Gemara’s ensuing discussion about the benefits of reading “Shir Ha’pega’im.” The Gemara tells that Rabbi Yehoshua Ben Levi would read this chapter of Tehillim for protection – and yet, he himself ruled that it is forbidden to try to cure oneself by reading words of Torah. The explanation, the Gemara states, is that “Le’hagen Shani” – reading for protection is different. The Sefer Ha’hinuch understands this to mean that reading words of Torah in order to gain knowledge and inspiration, and thus accrue merit through which to earn a cure or assistance, is allowed. We may not use words of Torah themselves for healing or protection, but we may and should use the words of Torah to grow and elevate ourselves, in the hope that we will then be deemed deserving of Hashem’s help.
Therefore, when we read Tehillim, we should try to understand the words we recite, and we must intend not that the words themselves have magical powers, but rather that the growth we experience through the reading will accrue merit on behalf of the person in need of assistance.