Idolatry – עֲבוֹדָה זָרָה

• Rambam (Avodat Kochavim 11:13) identifies Ov as a branch of idolatrous practice because it ascribes power to forces outside Hashem. The Talmud (Sanhedrin 65a) places Ov alongside sorcery as destructive to Israel’s holiness. Ramban explains that even if such forces appear to function, they stem from impurity tied to avodah zarah. Sefer HaChinuch (255) stresses that Ov was outlawed so Israel would not be drawn to idol-related superstitions that erode the covenant.

Purity – טָהֳרָה

• Rashi (Lev. 19:31) emphasizes that consulting Ov defiles the soul, while Ramban clarifies that the impurity is spiritual rather than ritual, severing the person from kedushah. Talmud (Sanhedrin 65a) links such practices to tumah because they replace Hashem’s guidance with corrupt influences. Midrash Tanchuma explains that Torah sanctity is maintained only when impurity like Ov is rejected. Sefer HaChinuch adds that Israel must remain pure in thought, word, and deed, untouched by occult practice.

Faith – אֱמוּנָה

• Sefer HaChinuch (255) says Ov misleads people to believe in imaginary powers instead of Hashem. Rambam calls it superstition with no true power, dangerous because it diverts hearts from emunah. Talmud (Sanhedrin 65a) exposes Ov as an illusion, protecting belief from being corrupted. Ramban stresses that faith means trusting only Hashem’s revelation, not counterfeit voices. Midrash Tanchuma presents Ov as the opposite of emunah — trading eternal truth for empty whispers.

Speech – דָּבָר

• Rambam notes that Ov relies on spoken incantations and manipulative speech. Talmud explains that its practitioners would use ritualized words to “channel” voices of the dead. Rashi warns that the sanctity of speech, created for Torah, is profaned when used in necromancy. Ramban links holy speech to purity of covenant, which Ov desecrates. Sefer HaChinuch teaches that Torah guards speech from falsehood, while Ov abuses it for deceit.

Reverence – יִרְאַת שָׁמַיִם

• Rambam explains that true yirat Shamayim excludes any fear of occult powers. Sefer HaChinuch stresses that awe of Hashem means rejecting Ov outright. Talmud (Sanhedrin 65a) portrays Ov as the opposite of yirat Shamayim, since it places fear in false forces. Ramban writes that the awe commanded by Torah is distorted when misapplied to necromancy. Midrash highlights that reverence is tested when Israel resists alluring occult practices in favor of Hashem alone.

Core Beliefs – יְסוֹדוֹת הָאֱמוּנָה

• Rambam (Sefer HaMitzvot, Negative Commandment 33) counts Ov as a direct threat to ikarei emunah. Ramban argues that Torah outlaws such practices so faith is grounded in prophecy, not superstition. Talmud and Midrash both show that true faith demands clarity and truth, never counterfeit visions. Sefer HaChinuch insists this mitzvah is a wall defending emunah from infiltration by deception.

Bein Adam L’Makom – בֵּין אָדָם לְמָקוֹם

• Rambam says that avoiding Ov is an act of direct covenantal loyalty to Hashem. Rashi stresses that turning to Ov is a betrayal of that bond. Ramban insists that a Jew’s deveikut must be with Hashem’s Torah, not occult voices. Midrash depicts this mitzvah as clinging to Hashem by rejecting any rival “guidance.” Sefer HaChinuch concludes that this mitzvah expresses Israel’s fidelity to Hashem in its purest form.