#thestarofdavid

Its magical origins are obscured by the English phrase, "The Star of David," which is a poor translation of Magen David. Magen = "shield." It is a symbol of a shield, not a star. Nowhere in Jewish literature do we find the phrase "kochav David." It is the "Shield of David."

Before the modern era, we most commonly find the Magen David in amulets. Since the role of an amulet is to provide protection, and a shield is a sign of protection, they are common in Jewish amulets.

For instance, since a Mezuzah is a home amulet, medieval scribes would often add the "Shield of David" along with names of angels [in the boxes on the left column] to boost its protective powers. Like angels who bestow protection, so does the shield.

In recent articles, Moshe Idel has shown that Nehemiah ben Shlomo ha-Navi, a medieval Jewish mystic, claimed that David's shield was inscribed with Divine names. It was the magic of these "shielding" names that protected him in battle, not his military power.

For Kabbalists, the following verse shows David's reliance on magical, Divine names in battle: "David replied to the Philistine, 'You come against me with sword and spear and javelin; but I come against you in the name of the Yah of Hosts.'" [1 Sam. 17:45] 

One magical name became especially associated with the Shield of David, the name AGLA. Abraham Saba (1440-1508), even claims that AGLA is called Magen David.

This association is likely due to the kabbalistic claim that AGLA is an acronym for the liturgical line, "ata gibor l'olam Adonai," which appears right after a reference to Magen Abraham. Hence this magical name became linked to the Magen, the shield.

By the early-modern period, the Magen David often appears in amulets with the name AGLA written in it (in various styles). The most common use of these amulets was to extinguish urban wild-fires. 

This type of amulet became so popular in 17th-18th C. Germany (among Jews & Christians), that Lutheran theologians, who were extremely anti-magic, had to polemicize against the use of such amulets.

At exactly the same time (early 17th C.), Jews begin to be forced to wear the Magen David as a Jewish ID. While Jews had to wear ID badges since the Lateran Council of 1215, those were commonly a yellow wheel, and never a Magen David. 

This is the earliest depiction of a Jew wearing one, from the early 17th century.

While there is no explicit evidence of such, it is likely that, at least in Ashkenaz, the Magen David became associated with Jews at this time because of its prevalence in popular Jewish amulets. To be a Jew was to have access to protective magic. 

For instance, Wilhelm Schickard, a Lutheran theologian, in his work Tarich (1628, Tübingen), critiques the Jews for this: "The shield of David is the very thing which the most superstitious Jewish nation believes to be strong even against fires."

The Nazis, ostensibly, reversed this association. The Shield of David became a symbol for those bodies that are unworthy of protection.

When the founders of the State of Israel chose the Magen David as the national symbol, they were likely oblivious to this long history. But they could have done worse than choosing a Jewish symbol of protection that is other than military power.

It is unfortunate that right at time of the Holocaust and the founding of the State of Israel, the phrase "Shield of David"—with all its magical history—became overshadowed by the erroneous phrase, "Star of David."

The Magen David does not need to be a symbol of Israeli military power. For much longer it was associated with Jewish protective magic—a protection that comes not from swords & tanks, but from the Divine.