Kabbalah Magic and Science Occult Metaphysical Book Jewish Qabalah Cabala Hebrew Torah Spiritual Book

A beautiful and genuine 1st edition 1st printing with a correct ISBN code and descending publisher's number line from 10 to 1, ("1 denoting the first printing, first edition.) Stamped as released by the president and fellows of Harvard. The book is in excellent condition; it looks barely read, if at all.

Discussed: The Kabbalah, The art of healing, Magic in Judaism, Divine Justice, Reincarnation (Metempsycosis or the transmigration of souls), Ancient Theology, Jewish mystical and magical traditions, Astrology, Exorcism, Christian theology, Laws of creation, Moses, Dreams, Witch of Endor, Hermetecism, Kabbalah, Magic, Merlin, Necromancy, Prophecy, Mythology, Pythagorus, Book of Creation, Talismans, Mysticism, Metaphysical science, Spirituality, and much more.

This is a beautiful first edition of this fascinating book on the Kabbalah and Jewish mysticism.
It explores the interplay between Jewish mysticism (Kabbalah), magical traditions, and emerging scientific thought during the 16th century. Ruderman focuses on the intellectual and cultural dynamics of Jewish scholars, particularly in Europe, during a period when Renaissance humanism, scientific inquiry, and mystical traditions intersected. The book centers on figures like Abraham Yagel, a Jewish physician and polymath, whose writings reflect the era’s complex blend of rational, mystical, and magical perspectives. Ruderman examines how Jewish thinkers engaged with Kabbalistic ideas, Renaissance philosophy, and early scientific developments, navigating tensions between tradition and innovation. It highlights how these intellectuals synthesized diverse knowledge systems, contributing to broader cultural and intellectual shifts. This particular edition is undoubtedly one of the finest I have ever seen and is a true first edition, first printing.

This Book pursues a theme familiar to historians of early modern Europe, but from a relatively unexplored perspective. It considers the relationships between religion, magic, and science, as they were understood in the late sixteenth and early seventeenth centuries, from the unique vantage point of Jewish cultural history.' In examining closely the intellectual and social world of Abraham ben Hananiah Yagel (1553-c.1623), a Jewish physician, kabbalist, magician, and naturalist, it attempts to incorporate the experience of a Jew into the larger setting of European culture in this era and at the same time to evaluate it in the context of contemporary Jewish civilization. Accordingly, the following chapters examine a specific Jewish experience, both in its own cultural terms and in its dialogue and negotiation with the larger non-Jewish world with which it came into contact.

The overall condition of this book is excellent. It was published in 1988 and features two date stamps, a matching ISBN code, and other corresponding documentation on the title page.

Two distinct questions emerge concerning Yagel's interest in nature: Did his religious beliefs inhibit or encourage his scientific pursuits? And how were his passionate theosophic and occult concerns integrated with his scientific ones? Both general issues have long engaged the attention of historians of early modern Christian Europe, who have approached them from sharply differing perspectives and with often contradictory conclusions.

Earlier historians of science assumed that the scientific revolution of the seventeenth century was generally hostile to Christian theology and constituted a simple triumph of reason over unreason.
They emphasized the progressive and cumulative nature of scientific knowledge, its anti-theological orientation, and its experimental and secular approach to studying nature. Challenging this position, a revisionist interpretation claimed that Christian theology encouraged scientific innovation by emphasizing the regularity and orderliness of natural processes, on the one hand, and the contingency and passivity of matter on the other; Christian faith may even have caused the scientific revolution of the seventeenth century or, at the very least, was a necessary precondition for its emergence.