הוויכוח על המגיה האסטרלית בפרובנס במאה הי" ד

The debate on the legitimacy of philosophy which took place in Provence at the beginning of the fourteenth century, commenced with an attack by the fundamentalists on issues related to astral magic. The attempts by rationalists to harness the powers of heavenly bodies and heal diseases by employing images of planets or signs of constellations provided a primary target for this attack. The present article attempts to describe and analyze the various positions concerning astral magic on two particular levels: (A) The degree of reality in astral magic: Maimonides' total rejection of magic embarrased every thinker who heretofore considered astrology and magic to be legitimate branches of science. Nevertheless, various Talmudic statements tended to attribute a measure of legitimacy to these disciplines. (B) The halakhic status of astral magic: The issue here was the perceived similarity between astral magic and idolatry. Four major positions emerged regarding these two components of the debate: (A) Astral magic is both unreal and forbidden in halakhic terms. This view was embraced by the disciples of Maimonidean philosophy and legislation such as Menahem Hame'iri and David Ha-Kochavi. (B) While there are doubts concerning the reality of astral magic, it is nevertheless forbidden. This was the position taken up by fundamentalists such as Abba Mari and Ya'akov Ha-Zarfati. (C) Although astral magic is unreal in a practical sense it nevertheless effects certain psychological results, but is forbidden in terms of halakha. This was the opinion held by thinkers such as Yedaia Ha-Penini and Gersonides. (D) Astral magic is both real and permissible. This view was embraced by rationalists such as Levi ben Abraham and the school of Prat Maimon. Astral magic also assumed legitimacy in fourteenth century Provençal thought within the context of biblical hermeneutics. Philosophers would explain certain statements in the Bible in the light of astral magic, and this was particularly true in the case of the Temple, which was projected as a talisman for the utilization of stellar spirituality. In sum, certain historical conclusions deserve a re-evaluation. The debate surrounding astral magic in early fourteenth century Provence was the result of both halakhic questions as well as a general interest in the phenomenon. Furthermore, Levi ben Abraham was not merely a scapegoat of the fundamentalists; his views on astral magic were an appropriate target for Abba Mari's attack. All these facts contribute to a further understanding of the cultural realities of Provençal Jewry in the fourteenth century.