By Gershom Scholem, Klaus Ottmann
Newly revised moment printing. Translated by way of KLAUS OTTMANN. A groundbreaking textual content on alchemy through the best student of Jewish mysticism is gifted right here for the 1st time in English translation. Scholem appears severely on the connections among alchemy, the Jewish Kabbalah; its christianized forms, similar to the gold- and rosicrucian mysticisms, and the myth-based psychology of C.G. Jung, and uncovers forgotten alchemical roots embedded within the Kabbalah.
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Extra resources for Alchemy and Kabbalah
11 ^ Arguments for the lower numbers are given by E. Ashtor, "Prolegomena to the Medieval History of Oriental Jewry," Jewish Quarterly Review 50 (1959) 57, 60; Ashtor, "The Number of Jews in Medieval Egypt," Journal of Jewish Studies 19 (1968) 12-13. D. Neustadt (Ayalon), "Qawwim le-Toledot ha-Kalkala shel ha-Yehudim," Zion 2 (1937) 221, sets the Jewish population of Egypt in the middle of the twelfth century at 20,000. N. Stillman, The Jews of Arab Lands: A History and Source Book (Philadelphia 1979) 48, arrives at a figure of 4,000 for the Jewish population—Rabbanite as well as Karaite—of Fustat.
24 above) 44 and note 62; English translation [ix]. For a partial bibliography, see D. Yellin and I. Abrahams, Maimonides, His Life and Works, 3rd ed. (New York 1972) 162, note 9; 175, note 9*. ^Iggeret ha-Shemad, in Shailat, Letters and Essays of Moses Maimonides (n. 4 above) 43. 62 Below, p. 509. 60 Maimonides' Life 21 Muslim writers who have been quoted would lead us to believe. One piece of evidence for the continuation of Jewish life in Almohad lands is simply the presence of the Maimon family in the city of Fez in the middle of the twelfth century.
He viewed the prohibition as so fundamental, and its neglect on the part of his contemporaries so egregious, that he formulates it in his code with a burst of rhetoric, rather than in sober legal terms: Anyone who "undertakes to study the Law, to have no gainful employment, and to support himself through charity, profanes the divine name, shows contempt for the Torah, extinguishes the light of religion, brings evil upon himself, and removes his life from the world to come. 122 Only the most brazen hypocrite could use language like that and still accept a regular salary for his own services as a rabbinic authority.