[MUSIC] Hi again! In this last video of the second unit of our course on magic in the Middle Ages, we'll try to overview what scholars know today about the Jewish idea of magic in the Medieval Period. Let me just remind you that this video and the previous one are optional and you can skip them, that is, of course, if you are only interested in the Christian perspective, which honestly I hope is not the case. Anyway, as we saw in the last lesson, whereas religious education was institutional, professional and scientific training were acquired through a master. What happened with magical knowledge? The fact is that magic is scarcely mentioned in Jewish medieval literature. The Bible explicitly forbids the practice of magical arts. However, medieval sources talk about remedies, amulets and cures, which were a quite popular and widespread activity among medieval Jews. The nature of magical literature was mostly divinatory, concerned with the interpretation of signs and dreams, popular medicine, and formulas to produce amulets. It's quite difficult to sum up Jewish medieval magic because, as a matter of fact, it hasn't been that much studied so far. The authors of magical treatises remain anonymous, and their production was scarce to begin with. But it is a fact that both Eastern and Western Jews believed in magic. Few are the works that actually criticize magic, and they are rather marginal. There are no treatises against magic, as those we saw among the most prominent Christian authors of the time. On the other hand, we don't find treatises supporting magic either, for the fact is we must differentiate the belief in magic from its practice. Magical practices, as well as popular medicine, were not a matter of discussion among scholars; they were simply another scientific discipline. But it was really hard to tell them apart from other fields of expertise, such as astrology or medicine itself. As a combination of herbs, food and other substances, magical practices were an alternative to medical practice itself. According to Jews, when the Bible forbids magic, it only forbids unnatural magic, that which intends to influence cosmic powers, black magic (quite along the same lines separating natural magic from demonic magic among certain Christian authors, don't you think?) As usual though, the fact that certain manuals contain formulas for the summoning of angels and demons in order to control someone, doesn't mean these rituals were actually performed. The most important difference between the religious educational system we saw in our last video and the teaching of magic is that the latter was not transmitted orally. There were no masters offering special magical lessons. However, we know that there were medieval Jewish magicians, they were called <i>mekhashef</i> or <i>mekashefah</i>, depending on their gender, and were mostly individuals possessed by a sort of magical knowledge they were supposed to use to their own advantage, or to the advantage of others. In that sense, they were professionals who were paid for their job. But, the Jewish magical source you are probably expecting to hear from is the Kabbalah, isn't it? What is the Kabbalah? The concept has been so contaminated by all sorts of new age gibberish that a few explanatory words are more than needed. The Kabbalah is an ancient Jewish tradition of mystical interpretation of the Bible (first transmitted orally and using esoteric methods, including ciphers) that reached the height of its influence in the later Middle Ages, and remains significant in several Jewish movements still today (such as Hasidism). The goal of the Kabbalah is to understand God and His Creation, and this cannot be completely achieved by means of reason, but through the contemplation and ensuing enlightenment that comes from the reading of the Torah. The Kabbalah embodies the attempt to turn written Law into the internal laws that rule the Universe. No small thing, huh? Thus, Judaism becomes a system of mystical symbols that reflect the mysteries of God and the Universe, a system that Kabbalists try to comprehend through various means. But the Kabbalah is much more than <b>that (well, bear with me here, as if "<b>that</b>" wasn't enough!) The Kabbalah is also what is called a theosophical interpretation, that is, a philosophy maintaining that a knowledge of God may be achieved through spiritual ecstasy, direct intuition, or special individual relations. The most esoteric and occult part of the oral law, the Mishnah we saw in our last video, also has its place within the Kabbalah: it's called the practical Kabbalah, but it is clearly differentiated from its most mystical counterpart. The practical Kabbalah refers to magic, in particular, when discussing the summoning of the guardian angel that guides the spiritual life of each human being. Moreover, the manipulation and permutation of the names of God, angels and demons, loaded with esoteric meaning, affects the physical and spiritual world and can even accelerate the advent of the Messianic era. No small thing either! Here, the Book of the Creation, the <i>Séfer Ietsirà (where Hebrew characters embody a sort of creational power) play a role of the utmost importance. As you can see, it was a rather complex and elevated field of knowledge, out of most people's league. In fact, rabbis were not allowed to start uncovering its mysteries until they were, at least, 40 years old, that is, after a whole life of study. If you have reached the appropriate age and feel tempted to try and grasp its secrets, please remember, it's not the age but the background that does it. You'll still need to spend at least a handful of decades covering all the stages of philosophical and religious education a Jewish medieval scholar would usually undergo. See you in our next unit! [MUSIC]