(ט) כִּ֤י אַתָּה֙ בָּ֣א אֶל־הָאָ֔רֶץ אֲשֶׁר־יְהוָ֥ה אֱלֹהֶ֖יךָ נֹתֵ֣ן לָ֑ךְ לֹֽא־תִלְמַ֣ד לַעֲשׂ֔וֹת כְּתוֹעֲבֹ֖ת הַגּוֹיִ֥ם הָהֵֽם׃ (י) לֹֽא־יִמָּצֵ֣א בְךָ֔ מַעֲבִ֥יר בְּנֽוֹ־וּבִתּ֖וֹ בָּאֵ֑שׁ קֹסֵ֣ם קְסָמִ֔ים מְעוֹנֵ֥ן וּמְנַחֵ֖שׁ וּמְכַשֵּֽׁף׃ (יא) וְחֹבֵ֖ר חָ֑בֶר וְשֹׁאֵ֥ל אוֹב֙ וְיִדְּעֹנִ֔י וְדֹרֵ֖שׁ אֶל־הַמֵּתִֽים׃ (יב) כִּֽי־תוֹעֲבַ֥ת יְהוָ֖ה כָּל־עֹ֣שֵׂה אֵ֑לֶּה וּבִגְלַל֙ הַתּוֹעֵבֹ֣ת הָאֵ֔לֶּה יְהוָ֣ה אֱלֹהֶ֔יךָ מוֹרִ֥ישׁ אוֹתָ֖ם מִפָּנֶֽיךָ׃ (יג) תָּמִ֣ים תִּֽהְיֶ֔ה עִ֖ם יְהוָ֥ה אֱלֹהֶֽיךָ׃ (ס)

(9) When you enter the land that the LORD your God is giving you, you shall not learn to imitate the abhorrent practices of those nations. (10) Let no one be found among you who consigns his son or daughter to the fire, or who is an augur, a soothsayer, a diviner, a sorcerer, (11) one who casts spells, or one who consults ghosts or familiar spirits, or one who inquires of the dead. (12) For anyone who does such things is abhorrent to the LORD, and it is because of these abhorrent things that the LORD your God is dispossessing them before you. (13) You must be wholehearted with the LORD your God.

(ד) אֵלּוּ הֵן הַנִּסְקָלִין, הַבָּא עַל הָאֵם, וְעַל אֵשֶׁת הָאָב, וְעַל הַכַּלָּה, וְעַל הַזְּכוּר, וְעַל הַבְּהֵמָה, וְהָאִשָּׁה הַמְבִיאָה אֶת הַבְּהֵמָה, וְהַמְגַדֵּף, וְהָעוֹבֵד עֲבוֹדָה זָרָה, וְהַנּוֹתֵן מִזַּרְעוֹ לַמֹּלֶךְ, וּבַעַל אוֹב וְיִדְּעוֹנִי, וְהַמְחַלֵּל אֶת הַשַּׁבָּת, וְהַמְקַלֵּל אָבִיו וְאִמּוֹ, וְהַבָּא עַל נַעֲרָה הַמְאֹרָסָה, וְהַמֵּסִית, וְהַמַּדִּיחַ, וְהַמְכַשֵּׁף, וּבֵן סוֹרֵר וּמוֹרֶה.

(4) These are [executed by] stoning: [a male] who sleeps with his mother, with the wife of his father, with his daughter-in-law, with a male, [or] with an animal; a woman who causes an animal to sleep with her; the blasphemer; the idolater; one who gives of his children to Molekh [a particular form of idolatry], the ba'al 'ov [necromancer] and yid'oni [soothsayer]; one who desecrates the Sabbath; one who curses his father or mother; one who sleeps with a betrothed maiden; the mesit [one who entices an individual to commit idolatry]; the mediach [one who entices a city to commit idolatry]; the sorcerer; and the wayward and rebellious son.

(ז) הַנּוֹתֵן מִזַּרְעוֹ לַמֹּלֶךְ, אֵינוֹ חַיָּב עַד שֶׁיִּמְסֹר לַמֹּלֶךְ וְיַעֲבִיר בָּאֵשׁ. מָסַר לַמֹּלֶךְ וְלֹא הֶעֱבִיר בָּאֵשׁ, הֶעֱבִיר בָּאֵשׁ וְלֹא מָסַר לַמֹּלֶךְ, אֵינוֹ חַיָּב, עַד שֶׁיִּמְסֹר לַמֹּלֶךְ וְיַעֲבִיר בָּאֵשׁ. בַּעַל אוֹב זֶה פִתּוֹם הַמְדַבֵּר מִשֶּׁחְיוֹ, וְיִדְּעוֹנִי זֶה הַמְדַבֵּר בְּפִיו, הֲרֵי אֵלּוּ בִסְקִילָה, וְהַנִּשְׁאָל בָּהֶם בְּאַזְהָרָה:

(7) One who gives of his children to Molekh - he is not liable until he gives over [the child] to Molekh and passes [the child] through the fire. [If he] gave over [the child] to Molekh, but did not pass [the child] through the fire; [or he] passed [the child] through the fire, but did not give [the child] over to Molekh, the man is not liable; [for he is not liable] until he gives over [the child] and passes [the child] through the fire. A ba'al 'ov- this is the magician who [causes the dead] to speak from his armpit; a yid'oni- this is the one who [causes the dead] to speak through his own mouth. These are executed by stoning, and one who consults them is [merely liable for] a negative commandment [that does not warrant capital punishment].

(יא) הַמְכַשֵּׁף הָעוֹשֶׂה מַעֲשֶׂה חַיָּב, וְלֹא הָאוֹחֵז אֶת הָעֵינָיִם. רַבִּי עֲקִיבָא אוֹמֵר מִשּׁוּם רַבִּי יְהוֹשֻׁעַ, שְׁנַיִם לוֹקְטִין קִשּׁוּאִין, אֶחָד לוֹקֵט פָּטוּר וְאֶחָד לוֹקֵט חַיָּב, הָעוֹשֶׂה מַעֲשֶׂה חַיָּב, הָאוֹחֵז אֶת הָעֵינַיִם פָּטוּר:

(11) The sorcerer - if he does an act of sorcery, he is liable, but not one who [merely] tricks the eyes. Rabbi Akiva says in the name of Rabbi Yehoshua, two people harvesting cucumbers, one harvests and is liable, while the other harvests and is exempt. The one who [gathers the cucumbers through] an act of sorcery is liable, [while] the one who [gathers cucumbers in the natural manner and merely] tricks the eyes is exempt.

תנו רבנן היה מהלך חוץ לכרך והריח ריח אם רוב עובדי כוכבים אינו מברך אם רוב ישראל מברך רבי יוסי אומר אפי' רוב ישראל נמי אינו מברך מפני שבנות ישראל מקטרות לכשפים אטו כולהו לכשפים מקטרן ה"ל מיעוטא לכשפים ומיעוטא נמי לגמר את הכלים אשתכח רובא דלאו לריחא עביד וכל רובא דלאו לריחא עביד לא מברך

The Sages taught in a baraita: One who was walking outside a city and smelled a scent; if the majority of the town’s residents are gentiles he may not recite a blessing over the scent, but if the majority are Jews, he may recite a blessing. Rabbi Yosei says: Even if the majority are Jews, one may not recite a blessing, as the daughters of Israel burn incense to witchcraft and the spices were certainly made for witchcraft, not for their fragrance. The Gemara asks: Is that to say that they all burn incense to witchcraft? Rather, there is a minority of people who burn incense to witchcraft, and a different minority who burn spices in order to perfume their garments with incense. A majority, therefore, exists that does not use it for fragrance, and in a case where the majority does not use it for fragrance, one does not recite a blessing.
אמר מר ואין מעבירין על האוכלין אמר רבי יוחנן משום רבי שמעון בן יוחאי לא שנו אלא בדורות הראשונים שאין בנות ישראל פרוצות בכשפים אבל בדורות האחרונים שבנות ישראל פרוצות בכשפים מעבירין
The Gemara continues with its analysis of the baraita. The Master said previously: One of the halakhot learned from the incident involving Rabban Gamliel was that one may not pass by food; rather, one must treat the food with respect and pick it up. Rabbi Yoḥanan said in the name of Rabbi Shimon bar Yoḥai: They taught this ruling only in the early generations, when Jewish women were not accustomed to using witchcraft. However, in the later generations, when Jewish women are accustomed to using witchcraft, one may pass by food, as a spell might have been cast on the bread, and one must not put himself in unnecessary danger.