The Torah commands in Parashat Kedoshim (Vayikra 19:26), “Lo Tenahashu,” which forbids following superstitions, determining what to do or not to do based on random signs. The Midrash gives several examples of superstitions, such as people who determine that they will have bad luck on the day when a piece of bread fell from their mouth, their staff fell from their hand, a snake crawled to their right, or a fox ran to their left. The command of “Lo Tenahashu” forbids deciding to act a certain way based on these kinds of signs. If a person acts upon such superstitions, he is in violation of this Biblical command. If he does so in the presence of two kosher witnesses after having been warned, he is liable to Malkut. The Sefer Ha’hinuch explains that the Torah forbids following superstition because it is “Shiga’on” – “inanity,” sheer foolishness. In the Sefer Ha’hinuch’s words, “It is not fitting for the sacred nation to pay heed to false matters.” As we are G-d’s treasured nation, it is beneath us to accept such foolishness. Secondly, the Sefer Ha’hinuch adds, following superstition can compromise our faith in Hashgaha Peratit – G-d’s direct providence and control over everything that happens. If we make decisions based on random occurrences such as a black cat walking in front of us, we will gradually lose our belief that everything that happens is decided by G-d. Indeed, Bilam said in one of his blessings to Beneh Yisrael, “Ki Lo Nahash Be’Yaakob Ve’lo Kesem Be’Yisrael” (Bamidbar 23:23) – that Beneh Yisrael do not rely on magic or superstition, and instead place their trust solely in G-d. The commentators raise the question of how it was permissible for Eliezer, the righteous servant of Abraham Abinu, to come up with a sign with which he selected a match for Abraham’s son, Yishak. As we read in Parashat Hayeh-Sarah (chapter 24), Eliezer decided that he would approach a girl at the well outside Aram Naharayim, and request water from her pitcher. If she would respond by offering him water and also offering to draw water for his camels, Eliezer decided, then she would be the woman to marry Yishak. Seemingly, Eliezer was in violation of the command of “Lo Tenahashu” by determining his course of action based on a sign. Tosafot in Masechet Hulin (95) answer that Eliezer did not actually rely on the sign. Although he said that this would be his manner of determining the girl’s suitability, in truth, this was not his only criterion. Indeed, Tosafot point out, after Ribka responded to the servant’s request by giving him water and drawing water for his camels, he did not give her jewelry, designating her as Yishak’s bride, until she told him who she was and who her father was. This proves that drawing water for the camels was not the sole criterion. (It should be noted, however, that Rashi, in his Torah commentary, disagrees, and writes that Eliezer gave Ribka jewelry immediately after she drew water for his camels, even before he found out who she was.) Others answer, very simply, that the prohibition applies only to random signs which have no rational basis, such as deciding one’s course of action based on the fact that a piece of bread fell from his mouth while he ate. Eliezer, however, wanted to find a righteous girl who excelled in the quality of Hesed (kindness) and was thus worthy of marrying into the family of Abraham Abinu. His sign was not in any way random or irrational; it was his method of assuring that the girl he chose was a girl of outstanding character and generosity. As such, it did not violate the prohibition of “Lo Tenahashu.” This prohibition applies in all times and places, and to both men and women alike.