Alchemists from the mythic Hermes Trismegistus to Isaac Newton sought to transmute lead into gold. It was believed that through the transformation of the material, they could attain wisdom beyond the limitations of man and create great works that would transmute themselves closer towards divinity through the Philosopher’s Stone and the Elixir of life.

None of that could be done without an ancient alchemist named Maria.

Recorded in the annals of ancient Alchemists, such as Zosimus of Panopolis, is Maria the Jewess, also called Maria the Prophetess or Maria the Hebrew, who lived in ancient Egypt around the first century CE.

She is credited with inventing an alchemical apparatus’ that copied the process of distillation in nature, what the alchemists believed provided the bedrock for the creation of gold in nature. This apparatus would become a staple in modern chemistry labs.

You probably know it as Mary’s bath, the Bain-Marie, which you can find in your kitchen.

We do not know much about Maria herself but she is thought to have started an academy in the city of Alexandria, where she taught alchemy. Like nearly every alchemist ever, Maria worked tirelessly to create or transform gold from base metals from the Earth.

One the key stages in the alchemical process of transmuting base metals into gold is the distillation,  a process which Maria is said to have perfected. It is described in the Emerald Tablet (the key writing of alchemy) as: “It rises from Earth to Heaven and descends again to Earth, thereby combining within Itself the powers of both the Above and the Below.”

Maria the Jewess is also known for coining other alchemical sayings beyond her axiom.

“Just as a man is composed of four elements, likewise is copper; and just as a man results from the association of liquids, of solids, and of the spirit, so does copper.”

As well as:

“Join the male and the female, and you will find what is sought.”

As the scientific revolution progressed from alchemy to chemistry, glassware and copper tubes continued to be used in the process of distillation, for purposes that had nothing to do with gold. You may have had whiskey made through this process, and one hopes you have double boiled chocolate with it at some point.

Throughout the generations, Jewish communities in the Diaspora have recognized the same historical truth that is quickly learned by all young parents: the first day of school is both exciting and a bit stressful.

Jewish communities across the world have developed their own ways of facilitating the start of Torah learning for young children when they begin their studies in Heder (Jewish school). At the southern tip of the Sahara Desert, in a region of Morocco called Tafilalt, one of the most interesting and special traditions of welcoming children to their studies in Heder was preserved until the 20^th century.

The second main event in a child’s life of every Jewish boy, after of course, his birth and Brit Milah (ritual circumcision), was an event called “Liktahb,” a term that means “entry to Heder,” in English. This central event in the child’s life is marked with a grand ceremony modeled after the mock wedding described in the Talmud that symbolically ties the youth to the Torah.

Every traditional Jewish wedding requires the participation of a bride and a groom- this was also the case in the ceremony held by the Jewish community in Tafilalt. The groom, just five years old, beginning his studies in Heder, was matched with a bride around the same age and they were joined together in a symbolic wedding ceremony.

This unique ceremony had interesting variations within the Sephardic community. There were those who held a parade for the children down to the local river where each of the bridegrooms would throw an apple into the waters and there were those who would invite the bride’s family for dinner the night before the ceremony to eat a special, traditional dish. Some even held a special ceremony in their local synagogues that is typically reserved for a groom on the Shabbat before his wedding.

Like the tradition held in many communities where the child entering Heder licks honey off of the letters of the Aleph Bet, the wedding ceremony is also a symbolic ritual to connect the child with the Torah. The ceremony with honey symbolizes the sweetness of the Torah and the wedding ceremony symbolizes the marriage and commitment of the child to the Torah and his studies.

In commemoration of the Ninth of Av, the day of mourning and fasting marking the destruction of Temple, the National Library of Israel presents this ancient map printed in Hartmann Schedel’s large world chronical. The chronical, an early modern book, published in 1493 in the German city of Nuremberg was an ambitious undertaking. It contained an overview of world history from the creation of the world until that time. The book boasts a mass of illustrations drawn by the leading artists of the time and was only made possible due to the invention of the printing press.

The map illustrated the destruction of Jerusalem and depicts the Temple going up in flames. However, this is not an illustration of Jerusalem during the Second Temple period and a description of the Jews who lived there. It is rather the printing of an engraving depicting Jerusalem’s Christian sites alongside the Temple, typical to the 14^th-15^th centuries.

It is fascinating though, that the text accompanying the map describes the history of the destructions of Jerusalem – first, the destruction of the First Temple by Nebuchadnezzar, the destruction of the Second Temple by Titus, the Temple vessels being looted, the execution of Shimon bar Giora in Rome, and finally, Jerusalem being turned into Aelia Capitolina, the Roman colony built upon the ruins of the holy city. The author of the text relates that the city was later held for short periods of time by other Western and Crusader kings (Charlemagne of France, Conrad III of Germany and Louis XI, also of France) – but they did not manage to hold it for long against armies of Islam. According to the author, in 1943 the city was under the control of Mohammed’s battalions, which Schedel refers to as “a nation of sin.”

The former curator of the Humanities Collection at the National Library, Dr. Milka Levy-Rubin explained that despite Christianity seeing the destruction of the Temple as conclusive proof of Christianity’s victory over Judaism, not only is the text void of any gloating about the destruction of the Temple but on the contrary. “It appears that the destruction of the Temple – which is referred to in the illustration as “Solomon’s Temple” and the destruction of the City of David is the reason for the writer’s sorrow. This is testimony to the fact that the day of the Ninth of Av is also seen by Christians as a day of mourning and sorrow for the destruction of the holy city,” Dr. Levy-Rubin explains.