Gershom was vehemently opposed to both Communism and Marxism. In 1936, he married his second wife, Fania Freud. Fania, who had been his student and could read Polish, was helpful in his later research, particularly in regard to Jacob Frank. In 1946 Scholem was sent by the Hebrew University to search for Jewish books that had been plundered by the Nazis and help return them to their rightful owners. He spent much of the year in Germany and Central Europe as part of this project, known as "Otzrot HaGolah". Scholem died in Jerusalem, where he is buried next to his wife in the Sanhedria Cemetery. Jürgen Habermas delivered the eulogy. Academic career Scholem became a lecturer at the Hebrew University of Jerusalem. He taught the Kabbalah and mysticism from a scientific point of view and became the first professor of Jewish mysticism at the university in 1933, working in this post until his retirement in 1965, when he became an emeritus professor. Scholem directly contrasted his historiographical approach on the study of Jewish mysticism with the approach of the 19th-century school of the Wissenschaft des Judentums ("Science of Judaism"), which sought to submit the study of Judaism to the discipline of subjects such as history, philology, and philosophy. According to Jeremy Adler, Scholem's thinking was "both recognizably Jewish and deeply German," and "changed the course of twentieth-century European thought." Jewish mysticism was acknowledged as Judaism's weakest scholarly link by many of the scholars, publishers and cultural leaders of the Jewish community and gentile German scholars who sponsored Scholem's early career, including Martin Buber, Salman Schocken, Franz Rosenzweig, Robert Eisler, , Moses Marx, Clemens Baumker, Fritz Hommel and Walter Benjamin. Scholem told the story of his early research "at the start of my path" in 1922 when he went to Berlin to visit "the only Jewish scholar scholar who had engaged in the study of Kabbalah in the previous generation."* Gesturing at the rabbi's library of documents, manuscripts and autographs written by the authors of the Kabbalah, some of which had been inscribed in early modern or medieval centuries, Scholem remarked, "How wonderful it is, Herr Professor, that you have read and learned all this!" to which "...the elderly gentleman replied: 'What! And I also have to read all this nonsense?!" *(Though he does not mention the name of the Rabbi in his canonical account of this visit, Scholem explains elsewhere