This chapter explains some of the most prominent characteristics of the mystical section of heikhalot literature, taking into consideration its pseudepigraphic features, its undefined chronological-historical setting, and the dearth of independent external evidence of any relevance, on one side, and its distinctive mystical message on the other side. Much of heikhalot literature is written as a description of a mystical ascent to the heavenly sanctuaries. The kedushah prayer interlinks the lower and upper worlds, merging the heavenly panegyrics with the praises of Jews on earth. Shiur Qomah is one of the most original contributions of Heikhalot literature to the new mystical perception of the Deity. The theophany of Shiur Qomah, or the vision of the Deity in the heavenly Sanctuary is one that transcends in content and detail any parallel prophetic biblical description. The book Sefer Yetzira introduced the interesting idea that creation is an ongoing, creative, linguistic process, whereby language and divine creativity are shared by humans and God.

The study of Jewish magic has important historical value outside the light it sheds on the religious nature of ancient Jewish society. Understanding Jewish magic additionally allows one to understand a major component of the lives and ideas of the rabbinic class. Anthropologists and historians of religion have come to question whether the mere use of the term "magic" prejudices the reader to accept the phenomenon under study as more primitive or inferior to official religious expression. This chapter begins with a brief account of the evidence in talmudic literature of magic and rabbinic discourse concerning this phenomenon. Since magical texts themselves are the best witnesses to the nature of magic, the chapter follows with a survey of the worldviews, rhetoric, and ritual practices embedded in amulet texts from Palestine, Babylonian magical bowls, heikhalot literature, and other esoteric sources from the rabbinic period.