A groundbreaking textual content on alchemy via the best student of Jewish mysticism is gifted right here for the 1st time in English translation. Scholem seems seriously on the connections among alchemy, the Jewish Kabbalah; its christianized types, 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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Blau, Leo Modenas Briefe und Schriftstücke (Strasbourg, 1907), pp. 83–84. [English translation taken from R. Patai, The Jewish Alchemists (Princeton, 1994), p. four hundred — Trans. ] 113 Compendium Libri Cabbalistico-Chymici, Aesch Mezareph dicti, de Lapide Philosophico. 114 H. Kopp, Die Alchemie in älterer und neuerer Zeit (Heidelberg, 1886), vol. II, p. 233. 115 E. g. , the Hebrew words ןםקח ינא הז יתבתכ (I, p. 303) and וישכצ ךדמלמ יתאצמ ילצ הבוטה׳ה דיכו (I, p. 304); I, p. 456 makes use of materia operis for homer ḥa-melakhah — but extra proof of the use of melakha. 116 He can also have used the Hebrew temura during this technical experience, which Knorr von Rosenroth translated in numerous locations with transmutatio. In different writings, the verb haphakh is utilized in the experience of transmuting. Mahapekhata ha-mattekhoth is utilized in an alchemical manuscript within the Staatsbibliothek Berlin as a translation of transmutatio, as Steinschneider famous in his Verzeichnis der hebräischen Handschriften, Zweite Abteilung (Berlin, 1897), p. one hundred twenty. This choice of a number of alchemical texts and excerpts doesn't date again extra than the mid-17th century, because it cites writings via Joseph Solomon Delmedigo (on p. 121), and will, in truth, originate from a disciple of Delmedigo’s. Abraham ben Mordecai Azulai additionally makes use of this verb in that feel. Aloisius Wiener (von Sonnenfels) makes use of the verb shinnah for “he transmuted” (e. g. , on p. 107) within the Hebrew sections of his elegance Lucis (Vienna, 1744). Likewise, Knorr von Rosenroth used alterare on his frontispiece. 117 The studying with the consonant ר (resh), that is already outdated or even utilized in the Talmud MS Munich, Hebr. ninety five, is predicated on a misreading of the graphically very comparable consonant ד (dalet). the proper shape used to be aspedikha. 118 Lead seems thought of the following one of many symbols for the prima materia. 119 Gnashing seems within the Bahir as a vowel image of the stern Judgment (par. 28). the following it truly is utilized to the so-called “tin cry,” that is already pointed out within the alchemical booklet Emek ha-Melekh, pointed out above, fol. 3b. [If a bar of tin is bent, it's going to “cry” because the crystal constitution is disrupted. — Trans. ] 120 This is usual symbolism within the Zohar, specially within the Idroth (the Idra rabba and the Idra zuta). What the Christian kabbalists mistranslated as macro-anthropos, or the good Primordial guy, is in truth, within the unique Zohar, the “Patient One,” the uppermost sefirah during which the forces of strictness don't exist, in place of the “Impatient One,” the place those forces do exist. 121 In the Kabbalah, specifically with Joseph Gikatilla, the biblical identify of God, El Ḥay (the residing God), is taken into account to belong to Yesod. within the Zohar and in Gikatilla, quicksilver (Hebrew, kessef ḥay) isn't current, yet already important justified this allocation of quicksilver to Yesod (see n. 95). 122 I came upon the same phrasing within the Cœlum Terrae through Thomas Vaughan (Eugenius Philalethes), virtually on the finish of the ebook: “If thou doest be aware of the 1st subject recognize additionally for convinced, thou hast came upon the sanctuarie of Nature; there's not anything among thee and her treasures, however the doore: that certainly needs to be opened.