“Kabbalah and Knowledge Transfer in the Early Modern World” (Berlin, 9-10 July 2019)

Authors: Agata Paluch and Patrick B. Koch

Rationale of the event

Kabbalistic traditions in the early modern period have been mostly examined by previous generations of scholars along the historical lines of investigation defined by Gershom Scholem and his students. Only in the last generation, following Moshe Idel, have scholars become interested in new methodological approaches to study early modern kabbalah as a set of religious and cultural practices as opposed to focusing solely on its theoretical or theological framework. Yosef Avivi, through his meticulous bibliographical survey, has paved the way to the study of the great abundance of sources available for investigation of the kabbalah of Isaac Luria, the most influential kabbalistic tradition of the early modern world. In the last few years the study of kabbalah in the early modern period, including the complex histories of Lurianic tradition and its dispersion beyond its birthplace in Palestinian Safed, have become a rapidly growing field.

This conference’s objective was to recognise and evaluate the part that kabbalistic literatures, in a variety of their written formats, played in the transfer of knowledge in the early modern world, a subject that has only recently began to attract scholarly attention. The practical and scientific dimension of early modern kabbalistic literature exerted a significant influence on both Jewish and non-Jewish intellectual culture and was widely disseminated in early modern Europe. As it seems, in the seventeenth century and up to the eighteenth century, this feature of kabbalistic literature gripped numerous reading audiences, who aimed to gain and systematise knowledge of the metaphysical world, and to harness its power to effect changes in the physical world. The conference also aimed at engaging in the discussion on the role of magical rituals related to early scientific and artisanal practices which played a significant role in introducing the speculative doctrines of kabbalah into both European and non-European Jewish culture. Similarly, ethical conduct literature, in a variety of its genres and material formats, proves to be a rich source for the study of knowledge transfer strategies.  The conference gathered participants to contribute a series of case studies that will help critically reassess the role and consequences of printed texts in the spread of esoteric ideas and practices, and re-evaluate the character and significance of thriving manuscript culture, in its variegated material forms, for the early modern transmission of knowledge.

The aim of our conference was to showcase the recent surge in scholarly interest in early modern kabbalah by bringing together the most prominent scholars in the field side-by side with post-doctoral and doctoral researchers who will contribute to developing the field in the future. We also sought to overcome the fragmentation of research on kabbalistic traditions between Europe, Israel, and the United States. As the field is still relatively in the making, most of the papers in the sessions were devoted to the presentation and analysis of primary sources, many of which have not yet been published. The conference thus focused on contextualised readings of primary texts presented by each of the participants with the aim to highlight variant patterns of the diffusion of kabbalistic traditions, especially those formulated in Safed, in new cultural and historical circumstances, and their role in the formation and transformation of contemporary knowledge systems. Finally, by concentrating on the broadly defined kabbalistic lore, often included in the magical and moralistic literary genres, the conference provided a forum for the comprehensive assessment of the circulation of esoteric knowledge and praxis in the early modern period.

EAJS Conference “Kabbalah & Knowledge Transfer in the Early Modern World”

In the last few years the study of Kabbalah in the early modern period, including the complex histories of Lurianic tradition and its dispersion beyond its birthplace in Palestinian Safed, have become a rapidly growing field. As opposed to focusing solely on its theoretical or theological framework, scholars have become interested in new methodological approaches to study early modern kabbalah as a set of religious and cultural practices.

The EAJS conference “Kabbalah and Knowledge Transfer in the Early Modern World” aims at recognizing and evaluating the part that kabbalistic literatures, in a variety of their written formats, played in the transfer of knowledge in the early modern world. The event will gather participants to contribute a series of case studies that will help critically reassess the role and consequences of a variety of texts and practices deemed esoteric for the early modern transmission of knowledge. The conference will be focused on contextualized readings of primary texts presented by each of the participants with the aim to highlight variant patterns of the diffusion of kabbalistic traditions in changing cultural and historical circumstances, and their role in the formation and transformation of contemporary knowledge systems.


The event is open to the public, with advance registration via e-mail: agata.paluch@fu-berlin.de or patrick.benjamin.koch@uni-hamburg.de

Sponsored by the European Association for Jewish Studies

A collaboration of:  Freie Universität Berlin, Universität Hamburg, Selma Stern Zentrum Berlin-Brandenburg and the Emmy Noether Program of the German Research Foundation (DFG)

Conveners: Agata Paluch, Patrick B. Koch


Tuesday, 9 July 2019

Venue:                        Freie Universität Berlin, Fachbereich Geschichts- und Kulturwissenschaften, Fabeckstraße 23-25, 14195 Berlin

14:00                           Welcome & Introductions

14:30–16:30:               Panel I: Forms of Kabbalistic Knowledge Transfer in Early Modernity 

Ratzo ve-shov: Reflections on the Circulation of Visual Kabbalahin the Early Modern Period

Yossi Chajes (Haifa)                                  

The Matrix of Understanding: Moshe Zacuto’s Em la-Binah

Gerold Necker (Halle)

Modes of Kabbalistic Knowledge Transmission in Early Modernity: Reductive versus Expansive Approaches

Andrea Gondos (Beer Sheva)

16:30–17:00                Tea/Coffee Break

17:00–18:00                Keynote Lecture

How the Art of Printing transformed Kabbalah: From Italian Courts to Polish Shtetlach

Giulio Busi (Berlin)

19:00                           Dinner


Wednesday, 10 July 2019

Venue:                        Selma Stern Zentrum für Jüdische Studien Berlin-Brandenburg 
Sophienstraße 22a, 10178 Berlin

9.00-9.30                     Tea/Coffee & Welcome

9:30–11:00                  Panel II: Manuscript Matrix and Kabbalistic Knowledge Transfer

Imprisoned Agencies: Knowledge Transfer between Travelling and Sitting Down

Magdaléna Jánošíková (London)

Kabbalah and/or Philosophy: Sources and Methodology in the Work of Yohanan Alemanno”

Hanna Gentili (London)

11:00–11:30                Tea/Coffee Break

11:30–13:00                Panel III: Kabbalistic Knowledge between Jewish & Christian Contexts

Transmission and Transformation of Kabbalistic Knowledge in Italy at the End of the Fifteenth Century

Flavia Buzzetta (Paris)

Transmission and Reception of Isaac ibn Sahula’s Kabbalistic Commentary on two Psalms

Saverio Campanini (Bologna)

13:00–14:00                Lunch

14:00-16:00                Panel IV: Transformations of Kabbalah in East-Central Europe

Ashkenaz-Safed-Ashkenaz: Transmission and Transformation in the Early Modern Ashkenazi Ritual Language

Maoz Kahana (Tel Aviv)

Paratexts and the Printing of Kabbalah in the Polish-Lithuanian Commonwealth

Avinoam Stillman (Beer Sheva)

The Magic Triangle: Printing Lurianic Kabbalah in Koretz with Satanow, Krüger and Czartoryski

Elke Morlok (Frankfurt)

16:00                           Concluding Discussion

Flyer_Kabbalah and Knowledge Transfer 

Practical Kabbalah and Practical Knowledge: Kabbalistic Manuals and Natural Knowledge in Early Modern East-Central Europe

[First published:

https://historyofknowledge.net/2019/04/11/practical-kabbalah-and-practical-knowledge-kabbalistic-manuals-and-natural-knowledge-in-early-modern-east-central-europe/ ]

An impressive handwritten codex at the National Library of Israel embodies the intricacies and peculiarities of crafting, reading, and transmitting practical knowledge in early modern Jewish contexts. The volume, known today as manuscript NLI 8º 1070, was likely produced in the 1730s somewhere in the Polish territories. A variety of local Polish-Ashkenazi traditions are well attested throughout the codex: vernacular and elite, theoretical and practical, of Jewish and Christian provenance, and transmitted mainly in Hebrew and Yiddish, but with elements of Latin, German, Polish, Russian, and Ruthenian.

This compilation of two hundred and ninety-one octavo-size folios of kabbalistic, medical, and artisanal recipes and advice of all kinds assumed its form thanks to the work of a single scribe and compiler, who wrote and annotated all of the recipes himself. Indeed, numerous of the early modern manuscripts in Jewish languages contain practical kabbalistic recipe collections among their pages. Such recipes deploy theosophical speculations alongside instructions concerning the use of natural substances to exert effects in the material world.

Fig. 1 MS NL1 8 1070, fol. 4v–5r. The descriptive title of the manuscript translates as “Virtues and Medicines: A Large Volume of Virtues, Medicines, Amulets, and Fortunes.”

The volume ends rather arbitrarily with a short form of scribal colophon, which itself does not reveal the identity of the manuscript’s scribe. Only from a handful of additional scribal notes in the volume can we gather that the scribe’s name was Elhanan. On occasions, he signed his name to confirm the efficacy of recipes he had verified (“I tested it, Elhanan,” fol. 35r) or to make general assessments (“so it seems, in my humble opinion, Elhanan,” fol. 96r). It is quite evident that one hand wrote and annotated the manuscript in its entirety as well as tried and tested at least some of its technical contents. And yet the scribal colophon ascribes all of the practical knowledge and intellectual work involved in the volume’s production to the scribe’s grandfather, Elhanan B”K [of Vienna].

It is not unusual to find honorary references to family lineage in early modern Jewish texts, but Elhanan’s colophon does more than just acknowledge his forerunner’s achievements. It indicates that the collected material stems from B[a’al]”K[abbalah], “the master of kabbalah.” This abbreviation seldom appears in connection with figures of authority in practically oriented kabbalistic texts. The appellation found in those is normally ba’al shem, “master of name,” denoting an individual proficient in the manipulations of divine and angelic names, all performed in order to bring oneself or one’s community immediate gains in the material world. These texts included a whole gamut of recipes for medical treatments, the production of amulets, or the making of chemical compounds and cosmetics.[1] In early modern sources, ba’al shem connoted a figure of ambivalent status, an itinerant quack and at the same time a person of supernatural prowess seemingly conversant in written esoteric lore. By contrast, the appellation ba’al ha-kabbalah signified a person learned in the textual “tradition” in the literal sense of the word “kabbalah,” meaning “reception” or “transmission” in Hebrew. In this way, Elhanan situated his practical compendium within the chain of transmission of kabbalah, an esoteric tradition that by the eighteenth century had become part and parcel of the intellectual curriculum of Jewish elites in Central and Eastern Europe. At the same time, his manuscript continued a private family tradition of writing, storing household memories, so to speak. It depended on oral transmission and the personal authority of an accomplished family member, but it also added layers of everyday, experimentally verified knowledge to the large selection of elite kabbalistic texts and excerpts contained in the manuscript.

Elhanan’s manuscript is a magnificent, though not out-of-the-ordinary product of early modern Jewish strategies for organising natural and practical knowledge. The authority of its contents is assumed through the mixture of first-hand expertise and the clout of kabbalah. The European early modern period witnessed the emergence of new configurations of ideas and practices that foregrounded the active, experiential search for natural knowledge. Similarly, practical kabbalistic procedures, particularly in terms of their involvement in the practical engagement with matter, may be considered an important component of the early modern methods of acquiring and fashioning knowledge of the material world.

A whole spectrum of textual traditions and embodied practices that actively engaged with nature and natural materials—both organic and inorganic—were embraced in and known from practical kabbalistic records of vernacular knowledge production. For instance, Elhanan’s manuscript contains a well-known recipe for the production of gold ink. It recommends emptying an egg-shell and filling it with mercury. After the shell is sealed with wax or tar, it is supposed to be put under a hen among the eggs that are waiting to hatch. In this case, the result of the mercury-egg’s hatching would be an ink that has all the features of gold. Thus, natural calefaction by the body of an animal serves as a necessary condition for triggering elemental changes and is attributed with inducing the transformation of mercury into golden ink. In fact, it was quite common to include mercury in recipes for gold pigment, both in Jewish and non-Jewish vernacular sources,[2] although apparently it had little practical function because the yellow or golden hue had to be achieved by means of additional ingredients, such as the curcuma recommended by Elhanan.[3]

Fig. 2 MS NL1 8 1070, fol. 220v. A recipe to repel lice with a mixture of mercury and gold-infused water.

Alongside its role in the production of gold or golden ink, mercury is prominent in Elhanan’s record of recipes for a variety of cosmetics, especially those concerned with hair treatments. For instance, the mixture of water used in the goldsmith’s process of gilding and mercury was a recurring treatment recommended for getting rid of lice (fols. 220v, 191r, 131v, and 127v). The final product, a combination of heat linked to gold-infused water, together with mercury’s fluidity and pliability, was to be effective for repelling lice via the common association of the material qualities of lice with quicksilver. As the recipe appears in the volume time and again in various configurations, the ingredients used in conjunction with mercury change, ranging from garlic juice and butter or other animal fats to a variety of adjurations of angels.

A variety of bodily fluids also feature in Elhanan’s compilation as necessary for enhancing the quality of the material or object in question. Urine and excrement, both human and animal, were necessary ingredients in medical compounds and beauty products, supplying other inorganic substances with vital power because they were associated with the natural cycle of decomposition and regeneration (fol. 31r–v). Elhanan also copied several recipes in which animal milk, frequently of female dogs, was treated as both a powerful fertiliser and as a contraceptive substance for women (fol. 128r), while animal fat, alongside its medical and cosmetic uses, was recommended for use in husbandry and metallurgy.

The idea of augmenting the qualities of certain materials was a straightforward consequence of understanding matter as imbued with creative and active forces.[4] Kabbalistic practitioners often attempted to tap into and manipulate these forces with the abilities of their minds. A prayer recitation and a mental focus (kavanah or intention) on a divine name would seemingly add to the potency of matter or help to change its qualities. Elhanan’s compilation offers a number of recipes to treat koltun, commonly identified as a typically Ashkenazi (Eastern European) disease of hair-matting or plica polonica. One of the recipes to cure this unfortunate condition recommends, among other things, an adjuration that employs a series of divine names intended to get rid of the demonic element responsible for causing the ailment in human hair. After adjuring an angel whose power extends over the koltunish spirit, one is to strike it with “the name of eyes”—that is, with “Tetragrammaton” written with circles and lines that resemble the shape of eyes—and thus focus their intention on both the ocular shape of Tetragrammaton and the numerical value of 1600 for the number of “forces” accompanying the culpable spirit. Elhanan’s manuscript contains many recipes that employ adjurations as well as prayer with kabbalistic intention focused on the power of divine names and their numerical equivalents to activate or influence the natural world. It seems that certain instructions feature in such manuals as Elhanan’s primarily as iterations of stable philosophical and religious frames of reference, albeit enmeshed with a new and expanding lore of practical or experiential knowledge from the early modern period.[5]

Fig. 3 MS NL1 8 1070, fol. 31r. An adjuration followed by a recipe to combat koltun, a hair-matting disease known as plica polonica or Polish plait.

Elhanan’s compilation goes well beyond a magical or spiritual how-to. It offers a whole repertoire of practical knowledge in the form of recipes, abridgments, and excerpts from both print and manuscript sources, including handy tables and diagrams to be used and augmented by its handlers. Moreover, its authority is validated via the clout of elite, esoteric tradition transmitted by experts because those knowledgeable in kabbalah were also believed to possess special expertise regarding the practical workings of the material world. Thus, the technical expertise and practical know-how, including medical, artisanal, and other vernacular disciplines, are underpinned by theoretical-theosophical traditions. Kabbalistic texts are not usually read as documents echoing the state of “scientific” affairs in which they were compiled, nor is kabbalistic rhetoric and its textual and material genres construed as expressing an experimental sensibility. Yet kabbalistic material engaged with and conveyed contemporary structures of knowledge—not only those stemming from elite epistemes but also those rooted in the vernacular and practical. Handwritten manuals such as Elhanan’s embody a textual and material format through which knowledge circulated between cultural and linguistic contexts, and across now distant disciplines of knowing, be they religious or scientific, in early modern Europe.

  1. On the phenomenon of baal shemism, especially in Central and Eastern Europe, see Gershom Scholem, Kabbalah (New York: Meridian, 1978), 182–89; J. H. Chajes, “Rabbis and Their (In)Famous Magic: Classical Foundations, Medieval and Early Modern Reverberations,” in Jewish Studies at the Crossroads of Anthropology and History: Authority, Diaspora, Tradition, ed. Ra‘anan Boustan, Oren Kosansky, and Marina Rustow (Philadelphia, PA: University of Pennsylvania Press, 2011), 58–79, and the further references provided there.  ↩
  2. See Pamela Smith, “Vermillion, Mercury, Blood, and Lizards: Matter and Meaning in Metalworking,” in Materials and Expertise in Early Modern Europe, ed. Ursula Klein and E.C. Spary (Chicago, IL: The University of Chicago Press, 2010), 39–48. See a similar procedure in a recipe in Kunstbüchlein, Auff mancherley weyß Dinten und allerhandt farben zu bereiten… . (Augsburg: Michael Manger, 1538), 19v.  ↩
  3. See also the recipe for mosaic gold in Cennino D’Andrea Cennini, The Craftsman’s Handbook [Il libro dell’Arte], trans. Daniel V. Thompson (1933; New York: Dover, 1960), 101–2. See Pamela Smith, “Vermillion,” 42; Spike Bucklow, “Paradigms and Pigment Recipes: Vermilion, Synthetic Yellows, and the Nature of Egg,” Zeitschrift für Kunsttechnologie und Konservierung13 (1999): 140–49.  ↩
  4. On the non-Jewish artisanal epistemologies that operated within the same theoretical boundaries, including and the bodies of knowledge that shaped attitudes towards matter, see Smith, “What is a Secret?,” 63–66.  ↩
  5. On the reciprocal dynamic between matter, technological practices, and material objects producing systems of beliefs that further inform ideas on matter and technical practices, see Jennifer Mylander, “Early Modern ‘How-To’ Books: Impractical Manuals and the Construction of Englishness in the Atlantic World,” Journal for Early Modern Cultural Studies 9 (2009): 123–46; Pamela Smith, “In the Workshop of History: Making, Writing, and Meaning,” West 86th 19 (2012): 10.  ↩
Suggested Citation: Agata Paluch, “Practical Kabbalah and Practical Knowledge: Kabbalistic Manuals and Natural Knowledge in Early Modern East-Central Europe,” History of Knowledge, April 11, 2019, https://historyofknowledge.net/2019/04/11/practical-kabbalah-and-practical-knowledge-kabbalistic-manuals-and-natural-knowledge-in-early-modern-east-central-europe/.

DFG-Emmy Noether Research Group: “The Transmission and Reception of Jewish Esotericism in Manuscripts and Print in Early Modern East-Central Europe”


Patterns of Knowledge Circulation is the Emmy Noether Research Group, founded by the German Research Foundation (DFG), based at the Department of Cultural and Historical Studies. It aims to explore how Jewish esoteric knowledge circulated throughout history in multiple moves of transmission and reception that took place in various social, cultural, and material contexts in early modern East-Central Europe. 

The project contributes to the recently expanding field of the history of knowledge, both practical and theoretical, as well as the processes of knowledge formation and transformation in a variety of cultural and social milieus. 

                   NLI 4 19, folio 186v-187r


The project will provide a systematic digital catalogue and quantitative analysis of Jewish texts commonly deemed esoteric produced and in circulation in East-Central Europe from 1500 to 1750. The catalogue will provide grounds for further analysis of transmission, reception, and movement of these texts in early modern East-Central Europe. It is designed to facilitate further qualitative studies of patterns of knowledge transmission based on quantitative analysis of relevant sources. 

In the processes of circulation of kabbalistic knowledge, East-Central Europe played a crucial yet still understudied role. The prevalent scholarly claim that Jewish mystical or kabbalistic thought in early modern East-Central Europe was peripheral to the study of the history of kabbalah goes counter to a large corpus of extant Ashkenazi kabbalistic texts in print and in manuscript form. The project aims to explore this corpus and understand the role of kabbalistic texts and their producers in early modern East-Central European transfer of both practical and theoretical forms of knowledge. 

Performing kabbalistic knowledge focuses on modes of organising and producing, that is, copying, compiling and re-writing of kabbalistic knowledge in early modern Ashkenazi manuscript culture. It puts special emphasis on the relation between speculative and practical kabbalah in manuscript compilations/collectanea as a material and epistemic genre. It explores the introduction, transmission, and impact of the kabbalistic texts from the circle of Isaac Luria—the most significant kabbalistic school of early modernity—to East-Central Europe from the perspective of the local manuscript culture.

Jewish esotericism and natural knowledge examines practical kabbalistic textual corpus in the context of growing European interest in practical knowledge and increasing experiential and empirical sensibility of early modernity. It concentrates on the forms of transfer of kabbalistic knowledge between various textual and epistemic genres as well as between different linguistic contexts (such as Polish, Russian, German, Italian, Yiddish, Hebrew, and Latin).

Printing Jewish kabbalistic literatures in early modern East-Central Europe explores the modes of circulation of kabbalistic knowledge between manuscripts and print in early modern East-Central Europe. It also investigates book collecting practices and the status of Jewish cabbalistica in public and private book collections, book ownership patterns and the exchange of kabbalistic books as markers of power and authority, and editorial practices of early printed kabbalistic books in East-Central Europe.