Not to be superstitious

This mitzvah forbids resorting to nichush (omens, like observing animal behavior or arbitrary signs) and onen (superstitious timing, astrology, or other irrational forecasts). Rambam codifies that nichush includes examples such as refusing to travel because a black cat crossed one’s path, or interpreting random events as predictors of success. The Torah seeks to uproot these falsehoods, demanding reliance on Hashem and His Torah rather than superstitions. Sefer HaChinuch emphasizes that such practices weaken faith by attributing causality to meaningless signs instead of divine providence. The Talmud debates the limits of nichush and distinguishes between prohibited superstition and permissible seeking of signs rooted in Torah or nevu’ah (prophecy).

Commentary & Classical Explanation:

• Rambam (Sefer HaMitzvot, Lo Ta’aseh 32): Prohibits nichush and onen, identifying them as superstitions that mislead the heart.
• Rambam (Hilchot Avodat Kochavim 11:4): Gives examples of prohibited nichush — e.g., “my bread fell from my mouth, I won’t travel.”
• Sefer HaChinuch (Mitzvah 249): Explains the root is to strengthen emunah by rejecting irrational practices; reliance on omens detracts from trust in Hashem.
• Talmud (Sanhedrin 65b–66a): Defines nichush and onen with practical examples (e.g., using animal behavior or calendrical timing as predictors).
• Rashi (Lev. 19:26): Interprets nichush as drawing false conclusions from arbitrary signs and onen as relying on times like saying “this day is lucky.”
• Ramban (Lev. 19:26): Connects the prohibition to Israel’s mission to trust Hashem alone, unlike nations who rely on superstitions.
• Midrash (Sifra Kedoshim §6): Lists common omens and condemns them as vanity, teaching Israel to rise above false practices.

Contrast with…

• Mitzvah 59 (Not to Imitate Idolaters): Mitzvah 59 forbids copying external customs; Mitzvah 60 forbids internal reliance on omens. Rambam (Hilchot Avodat Kochavim 11:1 vs. 11:4) distinguishes these.
• Talmud (Sanhedrin 65b): Contrasts Torah-sanctioned signs (e.g., Eliezer’s prayer for Rivkah) with forbidden superstitions, showing the difference between trust in Hashem and irrational reliance.

Parallel to…

• Deuteronomy 18:10: “There shall not be found among you… one who divines by omen.” Parallels Leviticus by prohibiting nichush explicitly.
• Isaiah 47:13: Criticizes Babylon for its reliance on astrologers and superstitions, paralleling the Torah’s rejection of these practices.
• Psalms 121:1–2: “My help comes from Hashem, Maker of heaven and earth.” A parallel positive principle — reliance must be only on G-d, not omens.