The Torah in Parashat Shoftim (Debarim 18:11) forbids engaging in various forms of witchcraft, including “Ob,” a practice that is also called “Pitum,” and which involves supposed communication with the dead. The practitioner would claim to bring the spirit of a deceased person into the world, and the spirit would speak from the practitioner’s underarm. People would consult with these sorcerers in order to ask the deceased person questions and receive answers. The Torah forbids both practicing this form of witchcraft, and consulting with somebody who does. This prohibition applies in all times and places, and is binding upon both men and women.
One who practices this form of witchcraft is liable to execution by “Sekila” (stoning). Those who consult with such a person transgress this prohibition but are not liable to punishment by the courts, because this violation is committed only through speech, by posing a question, without performing an action.
In this same verse, the Torah introduces the related prohibition, forbidding a practice called “Yid’oni.” This practitioner would take a bone from an animal called a “Yid’oni” – known also as “Yadu’a” – and place it in his mouth. The bone would then, allegedly, begin speaking and predicting the future or revealing other hidden information. Both practicing this form of witchcraft and consulting with somebody who does are forbidden.
The Sefer Ha’hinuch writes that the “Yadu’a” is a very peculiar creature, featuring a cord – like an umbilical cord – that extends from the center of its body and is attached to the ground, limiting its range of movement. This creature resembles a human being, with a face, body, arms and legs. It is especially vicious, devouring any creature that comes within the territory in which it can move about. This animal must be killed from afar, by firing arrows at the cord to sever it. Once this creature is no longer attached to the ground, it perishes.
Some commentators suggested that this creature is alluded to in the Torah’s description of Arob, the plague of wild beasts which Hashem brought upon the Egypt. The Torah (Shemot 8:17) tells of Hashem’s warning that the Egyptian homes would be filled with Arob, adding, “Ve’gam Ha’adama Asher Hem Aleha” – “and also the ground that they are on.” The plain meaning of this verse is that the animals would fill the land. However, some commentators explain this to mean that even the “Yadu’a,” the creature that lives attached to the ground, was brought to Egypt as part of this plague, and therefore “also the ground that they are on” – meaning, even the ground underneath these creatures – were miraculously brought with them to terrorize the Egyptians who had enslaved Beneh Yisrael.
Someone who practices this form of witchcraft is liable to “Sekila,” whereas one who consults such a sorcerer violates this prohibition but is not liable to punishment by the court, because he did not transgress this command by performing an action.
Different views exist among the Rishonim as to whether all forms of sorcery and witchcraft are forbidden by the Torah, or only the particular practices specified in these verses. According to all opinions, however, engaging in such practices violates the command of “Tamim Tiheyeh Im Hashem Elokecha” (Debarim 18:13), which requires us to place our trust completely in Hashem such that we have no need to learn about the future, because we rely solely on Hashem’s assistance and protection.