{"id":27382,"date":"2020-08-26T00:15:41","date_gmt":"2020-08-25T22:15:41","guid":{"rendered":"https:\/\/beithazohar.com\/?p=27382"},"modified":"2026-08-02T19:58:34","modified_gmt":"2026-08-02T17:58:34","slug":"print-and-edit-the-sefer-ha-zohar-jean-baumgarten","status":"publish","type":"post","link":"https:\/\/beithazohar.com\/en\/print-and-edit-the-sefer-ha-zohar-jean-baumgarten\/","title":{"rendered":"Print and edit the Sefer ha-Zohar Jean Baumgarten"},"content":{"rendered":"<style>.kt-img-overlay_b32240-ea .kt-image-overlay-wrap{max-width:1150px;overflow:hidden;}.kt-img-overlay_b32240-ea .kt-image-overlay-wrap .kt-block-intrisic{padding-bottom:100%;}.kt-img-overlay_b32240-ea .kt-image-overlay-color-wrapper{opacity:0.01;}.kt-img-overlay_b32240-ea .kt-image-overlay-wrap:has(:focus-visible) .kt-image-overlay-color-wrapper{opacity:1 !important;}.kt-img-overlay_b32240-ea .kt-image-overlay-wrap:hover .kt-image-overlay-color-wrapper{opacity:1 !important;}.kt-img-overlay_b32240-ea .kt-image-overlay-color{background-color:#fcf9f9;opacity:0.6;}.kt-img-overlay_b32240-ea .kt-image-overlay-message{border-top:2px solid rgba(255,255,255,0.8);border-right:2px solid rgba(255,255,255,0.8);border-bottom:2px solid rgba(255,255,255,0.8);border-left:2px solid rgba(255,255,255,0.8);inset:10px;}.wp-block-kadence-imageoverlay.kt-img-overlay_b32240-ea .kt-image-overlay-message .image-overlay-title{color:#0d2240;background:rgba(0, 0, 0, 0);padding-top:5px;padding-right:5px;padding-bottom:5px;padding-left:5px;margin-top:0px;margin-right:0px;margin-bottom:0px;margin-left:0px;font-size:38px;font-weight:regular;font-style:normal;}.kt-img-overlay_b32240-ea .kt-image-overlay-divider{border-top-color:#1a4380;border-top-width:2px;width:80%;border-top-style:solid;}.wp-block-kadence-imageoverlay.kt-img-overlay_b32240-ea .kt-image-overlay-message .image-overlay-subtitle{color:#133260;background:rgba(0, 0, 0, 0);padding-top:5px;padding-right:5px;padding-bottom:5px;padding-left:5px;margin-top:0px;margin-right:0px;margin-bottom:0px;margin-left:0px;font-weight:regular;font-style:normal;}@media all and (max-width: 1024px){.kt-img-overlay_b32240-ea .kt-image-overlay-wrap{max-width:1150px;}}@media all and (max-width: 1024px){.kt-img-overlay_b32240-ea .kt-image-overlay-message{border-top:2px solid rgba(255,255,255,0.8);border-right:2px solid rgba(255,255,255,0.8);border-bottom:2px solid rgba(255,255,255,0.8);border-left:2px solid rgba(255,255,255,0.8);}}@media all and (max-width: 767px){.kt-img-overlay_b32240-ea .kt-image-overlay-wrap{max-width:1150px;}.kt-img-overlay_b32240-ea .kt-image-overlay-message{border-top:2px solid rgba(255,255,255,0.8);border-right:2px solid rgba(255,255,255,0.8);border-bottom:2px solid rgba(255,255,255,0.8);border-left:2px solid rgba(255,255,255,0.8);}.wp-block-kadence-imageoverlay.kt-img-overlay_b32240-ea .kt-image-overlay-message .image-overlay-title{font-size:26px;}}<\/style>\n<div class=\"wp-block-kadence-imageoverlay aligncenter kt-img-overlay_b32240-ea\" data-aos=\"flip-up\"><div class=\"kt-image-overlay-wrap kt-over-image-zoomin\" style=\"max-width:1150px\"><div class=\"kt-block-intrisic kt-over-set-ratio\" style=\"padding-bottom:100%\"><img decoding=\"async\" src=\"https:\/\/beithazohar.com\/wp-content\/uploads\/2020\/08\/FR_AIU_L_NAHMIASH71_1_0008-scaled-e1598394393574.jpg\" alt=\"Zohar Mantua 6\" width=\"1150\" height=\"1643\" class=\"kt-img-overlay wp-image-24005\" srcset=\"https:\/\/beithazohar.com\/wp-content\/uploads\/2020\/08\/FR_AIU_L_NAHMIASH71_1_0008-scaled-e1598394393574.jpg 1150w, https:\/\/beithazohar.com\/wp-content\/uploads\/2020\/08\/FR_AIU_L_NAHMIASH71_1_0008-scaled-e1598394393574-210x300.jpg 210w, https:\/\/beithazohar.com\/wp-content\/uploads\/2020\/08\/FR_AIU_L_NAHMIASH71_1_0008-scaled-e1598394393574-717x1024.jpg 717w, https:\/\/beithazohar.com\/wp-content\/uploads\/2020\/08\/FR_AIU_L_NAHMIASH71_1_0008-scaled-e1598394393574-768x1097.jpg 768w, https:\/\/beithazohar.com\/wp-content\/uploads\/2020\/08\/FR_AIU_L_NAHMIASH71_1_0008-scaled-e1598394393574-1075x1536.jpg 1075w\" sizes=\"(max-width: 1150px) 100vw, 1150px\" \/><div class=\"kt-image-overlay-color-wrapper\" style=\"opacity:0.01\"><div class=\"kt-image-overlay-color\" style=\"background-color:#fcf9f9;opacity:0.6\"><\/div><\/div><span class=\"kt-imageoverlay-link\"><div class=\"kt-image-overlay-message kt-over-substyle-hidden_below kt-over-valign-center kt-over-halign-center\" style=\"border-color:rgba(252, 249, 249, 0.8);border-width:2px;left:10px;right:10px;bottom:10px;top:10px\"><div class=\"kt-image-overlay-inner\"><h1 class=\"image-overlay-title\" style=\"color:#0d2240;background:rgba(0, 0, 0, 0);padding:5px 5px 5px 5px;margin:0px 0px 0px 0px\">Print and edit the Sefer ha-Zohar<\/h1><div class=\"kt-image-overlay-divider\" style=\"border-top-color:rgba(26, 67, 128, 1);border-top-width:2px;width:80%;border-top-style:solid\"><\/div><h4 class=\"image-overlay-subtitle\" style=\"color:#133260;background:rgba(0, 0, 0, 0);padding:5px 5px 5px 5px;margin:0px 0px 0px 0px\">Jean Baumgarten<\/h4><\/div><\/div><\/span><\/div><\/div><\/div>\n<style>.kb-row-layout-id24000_57d5a2-3a > .kt-row-column-wrap{align-content:start;}:where(.kb-row-layout-id24000_57d5a2-3a > .kt-row-column-wrap) > .wp-block-kadence-column{justify-content:start;}.kb-row-layout-id24000_57d5a2-3a > .kt-row-column-wrap{column-gap:var(--global-kb-gap-md, 2rem);row-gap:var(--global-kb-gap-md, 2rem);padding-top:var(--global-kb-spacing-sm, 1.5rem);padding-bottom:var(--global-kb-spacing-sm, 1.5rem);}.kb-row-layout-id24000_57d5a2-3a > .kt-row-column-wrap > div:not(.added-for-specificity){grid-column:initial;}.kb-row-layout-id24000_57d5a2-3a > .kt-row-column-wrap{grid-template-columns:minmax(0, 1fr) minmax(0, 6fr) minmax(0, 1fr);}.kb-row-layout-id24000_57d5a2-3a > .kt-row-layout-overlay{opacity:0.30;}@media all and (max-width: 1024px){.kb-row-layout-id24000_57d5a2-3a > .kt-row-column-wrap > div:not(.added-for-specificity){grid-column:initial;}}@media all and (max-width: 1024px){.kb-row-layout-id24000_57d5a2-3a > .kt-row-column-wrap{grid-template-columns:minmax(0, 1fr) minmax(0, 6fr) minmax(0, 1fr);}}@media all and (max-width: 767px){.kb-row-layout-id24000_57d5a2-3a > .kt-row-column-wrap > div:not(.added-for-specificity){grid-column:initial;}.kb-row-layout-id24000_57d5a2-3a > .kt-row-column-wrap{grid-template-columns:minmax(0, 1fr);}}<\/style><div class=\"kb-row-layout-wrap kb-row-layout-id24000_57d5a2-3a alignnone wp-block-kadence-rowlayout\"><div class=\"kt-row-column-wrap kt-has-3-columns kt-row-layout-center-exwide kt-tab-layout-inherit kt-mobile-layout-row kt-row-valign-top\">\n<style>.kadence-column24000_71fe90-e3 > .kt-inside-inner-col{border-top-width:0px;border-right-width:0px;border-bottom-width:0px;border-left-width:0px;}.kadence-column24000_71fe90-e3 > .kt-inside-inner-col,.kadence-column24000_71fe90-e3 > .kt-inside-inner-col:before{border-top-left-radius:0px;border-top-right-radius:0px;border-bottom-right-radius:0px;border-bottom-left-radius:0px;}.kadence-column24000_71fe90-e3 > .kt-inside-inner-col{column-gap:var(--global-kb-gap-sm, 1rem);}.kadence-column24000_71fe90-e3 > .kt-inside-inner-col{flex-direction:column;}.kadence-column24000_71fe90-e3 > .kt-inside-inner-col > .aligncenter{width:100%;}.kadence-column24000_71fe90-e3 > .kt-inside-inner-col:before{opacity:0.3;}.kadence-column24000_71fe90-e3{position:relative;}@media all and (max-width: 1024px){.kadence-column24000_71fe90-e3 > .kt-inside-inner-col{flex-direction:column;justify-content:center;}}@media all and (max-width: 767px){.kadence-column24000_71fe90-e3 > .kt-inside-inner-col{flex-direction:column;justify-content:center;}}<\/style>\n<div class=\"wp-block-kadence-column kadence-column24000_71fe90-e3 inner-column-1\"><div class=\"kt-inside-inner-col\"><\/div><\/div>\n\n\n<style>.kadence-column24000_123424-23 > .kt-inside-inner-col{border-top-width:0px;border-right-width:0px;border-bottom-width:0px;border-left-width:0px;}.kadence-column24000_123424-23 > .kt-inside-inner-col,.kadence-column24000_123424-23 > .kt-inside-inner-col:before{border-top-left-radius:0px;border-top-right-radius:0px;border-bottom-right-radius:0px;border-bottom-left-radius:0px;}.kadence-column24000_123424-23 > .kt-inside-inner-col{column-gap:var(--global-kb-gap-sm, 1rem);}.kadence-column24000_123424-23 > .kt-inside-inner-col{flex-direction:column;}.kadence-column24000_123424-23 > .kt-inside-inner-col > .aligncenter{width:100%;}.kadence-column24000_123424-23 > .kt-inside-inner-col:before{opacity:0.3;}.kadence-column24000_123424-23{position:relative;}@media all and (max-width: 1024px){.kadence-column24000_123424-23 > .kt-inside-inner-col{flex-direction:column;justify-content:center;}}@media all and (max-width: 767px){.kadence-column24000_123424-23 > .kt-inside-inner-col{flex-direction:column;justify-content:center;}}<\/style>\n<div class=\"wp-block-kadence-column kadence-column24000_123424-23 inner-column-2\"><div class=\"kt-inside-inner-col\"><div class=\"intervenant-article-wrap\"><article class=\"linked-post-block\"><a class=\"linked-post-thumb-wrap\" href=\"https:\/\/beithazohar.com\/en\/speaker\/jean-baumgarten\/\"><img width=\"300\" height=\"200\" src=\"https:\/\/beithazohar.com\/wp-content\/uploads\/2019\/05\/J.-Baumgarten-1-300x200.jpg\" class=\"linked-post-thumb wp-post-image\" alt=\"Jean Baumgarten\" loading=\"lazy\" decoding=\"async\" srcset=\"https:\/\/beithazohar.com\/wp-content\/uploads\/2019\/05\/J.-Baumgarten-1-300x200.jpg 300w, https:\/\/beithazohar.com\/wp-content\/uploads\/2019\/05\/J.-Baumgarten-1-600x400.jpg 600w, https:\/\/beithazohar.com\/wp-content\/uploads\/2019\/05\/J.-Baumgarten-1-150x100.jpg 150w, https:\/\/beithazohar.com\/wp-content\/uploads\/2019\/05\/J.-Baumgarten-1-768x512.jpg 768w, https:\/\/beithazohar.com\/wp-content\/uploads\/2019\/05\/J.-Baumgarten-1-1024x683.jpg 1024w, https:\/\/beithazohar.com\/wp-content\/uploads\/2019\/05\/J.-Baumgarten-1.jpg 1320w\" sizes=\"auto, (max-width: 300px) 100vw, 300px\" \/><\/a><div class=\"linked-post-body\"><h3 class=\"linked-post-title\"><a href=\"https:\/\/beithazohar.com\/en\/speaker\/jean-baumgarten\/\">Jean Baumgarten<\/a><\/h3><\/div><\/article><\/div>        <style>\n        .intervenant-article-wrap{margin-top:12px;padding:10px 12px;text-align:center;max-width:380px;margin-left:auto;margin-right:auto}\n        .linked-post-block{display:flex;flex-direction:column;align-items:center;justify-content:center;gap:12px}\n        .linked-post-thumb-wrap{display:block;width:140px;height:140px;border-radius:50%;overflow:hidden;flex:0 0 auto;box-shadow:0 6px 18px rgba(0,0,0,0.08);background-color:#f6f6f6}\n        .linked-post-thumb-wrap img{width:100%;height:100%;display:block;object-fit:cover}\n        .linked-post-title{font-family:serif;font-size:1.25rem;margin:0;font-weight:600;line-height:1.1}\n        .linked-post-title a{color:inherit;text-decoration:none}\n        .linked-post-title a:hover{text-decoration:underline}\n        @media (max-width:900px){.intervenant-article-wrap{max-width:320px}.linked-post-thumb-wrap{width:120px;height:120px}}\n        @media (max-width:480px){.intervenant-article-wrap{max-width:260px}.linked-post-thumb-wrap{width:92px;height:92px}}\n        <\/style>\n        <\/div><\/div>\n\n\n<style>.kadence-column24000_565bf0-54 > .kt-inside-inner-col{border-top-width:0px;border-right-width:0px;border-bottom-width:0px;border-left-width:0px;}.kadence-column24000_565bf0-54 > .kt-inside-inner-col,.kadence-column24000_565bf0-54 > .kt-inside-inner-col:before{border-top-left-radius:0px;border-top-right-radius:0px;border-bottom-right-radius:0px;border-bottom-left-radius:0px;}.kadence-column24000_565bf0-54 > .kt-inside-inner-col{column-gap:var(--global-kb-gap-sm, 1rem);}.kadence-column24000_565bf0-54 > .kt-inside-inner-col{flex-direction:column;}.kadence-column24000_565bf0-54 > .kt-inside-inner-col > .aligncenter{width:100%;}.kadence-column24000_565bf0-54 > .kt-inside-inner-col:before{opacity:0.3;}.kadence-column24000_565bf0-54{position:relative;}@media all and (max-width: 1024px){.kadence-column24000_565bf0-54 > .kt-inside-inner-col{flex-direction:column;justify-content:center;}}@media all and (max-width: 767px){.kadence-column24000_565bf0-54 > .kt-inside-inner-col{flex-direction:column;justify-content:center;}}<\/style>\n<div class=\"wp-block-kadence-column kadence-column24000_565bf0-54 inner-column-3\"><div class=\"kt-inside-inner-col\"><\/div><\/div>\n\n<\/div><\/div>\n<div class=\"wp-block-uagb-advanced-heading uagb-block-dbd16f78\"><h2 class=\"uagb-heading-text\"><br\/>Presentation by <a href=\"https:\/\/beithazohar.com\/en\/speaker\/jean-baumgarten\/\" data-type=\"URL\" data-id=\"https:\/\/beithazohar.com\/intervenant\/jean-baumgarten\/\">Jean Baumgarten<\/a><\/h2><div class=\"uagb-separator\"><\/div><p class=\"uagb-desc-text\">Colloquium &#8221; <a href=\"https:\/\/beithazohar.com\/en\/event\/the-first-edition-of-the-zohar\/\" data-type=\"URL\" data-id=\"https:\/\/beithazohar.com\/evenement\/la-premiere-edition-du-zohar\/\">The Zohar of Mantua&#8221;<\/a><\/p><\/div>\n\n<p class=\"has-drop-cap wp-block-paragraph\">The edition of the Zohar of Mantua <sup id=\"mfn-content-0000000000002dfc0000000000000000_27382-1\" class=\"modern-footnotes-footnote modern-footnotes-footnote--expands-on-desktop \" data-mfn=\"1\" data-mfn-post-scope=\"0000000000002dfc0000000000000000_27382\"><a href=\"javascript:void(0)\"  title=\"On the printings in Mantua, see David W. Amram, The Makers of Hebrew Books in Italy, Philadelphia, 1909, p. 331-332. On the printing of Kabbalistic texts in Italy, see Moshe Idel, &#8220;Printing Kabbalah in Sixteenth-Century Italy&#8221;, in Jewish Culture in Early Modern Europe: Essays in Honor of David B. Ruderman, ed. by Richard Cohen, Nathalie Dohrmann, Adam Shear and Elhanan Reiner, Cincinnati, Hebrew Union College Press, Pittsburg, Pittsburg University Press, 2014, p.  85-96. Giulio Busi, \u201cMateriali per una storia della qabbalah a Mantova\u201d, in Materia giudaica, 1996, 2, p. 50-56; ibid., Mantova e la qabbalah, Milan, Skira, 2001.  \"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-0000000000002dfc0000000000000000_27382-1\">1<\/a><\/sup><span role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"1\">On the printings in Mantua, see David W. Amram, The Makers of Hebrew Books in Italy, Philadelphia, 1909, p. 331-332. On the printing of Kabbalistic texts in Italy, see Moshe Idel, &#8220;Printing Kabbalah in Sixteenth-Century Italy&#8221;, in Jewish Culture in Early Modern Europe: Essays in Honor of David B. Ruderman, ed. by Richard Cohen, Nathalie Dohrmann, Adam Shear and Elhanan Reiner, Cincinnati, Hebrew Union College Press, Pittsburg, Pittsburg University Press, 2014, p.  85-96. Giulio Busi, \u201cMateriali per una storia della qabbalah a Mantova\u201d, in Materia giudaica, 1996, 2, p. 50-56; ibid., Mantova e la qabbalah, Milan, Skira, 2001.  <\/span> testifies to the essential role played by printers, editors and proofreaders in the production of the text, at the junction of technical know-how, linguistic competence and religious culture. The printing workshop was, indeed, one of the birthplaces of the <em>Sefer ha-Zohar<\/em> . Admittedly, the book had already existed since the Middle Ages in the form of scattered manuscript fragments, either entire treatises or extracts, and quotations in various texts.   <sup id=\"mfn-content-0000000000002dfc0000000000000000_27382-2\" class=\"modern-footnotes-footnote modern-footnotes-footnote--expands-on-desktop \" data-mfn=\"2\" data-mfn-post-scope=\"0000000000002dfc0000000000000000_27382\"><a href=\"javascript:void(0)\"  title=\"On the spread of the Kabbalah in Europe, see in particular Yaakov Elbaum, Petirut ve-histagrut , Jerusalem, Magnes, 1990, p. 181-222. Especially p. 184 where the author mentions the multiplication of references to the Zohar in works in Hebrew published in Eastern Europe; Boaz Huss, Ke-Zohar ha-rakia, perakim be-hitkablut ha-Zohar uve-havnayat &#8216;erko ha-semali , Jerusalem, Makhon Ben-Zvi, Mossad Bialik, 2008, p.185 (trans. English, The Zohar, Reception and Impact , Oxford, Littman Library of Jewish Civilization, 2016 p.   152-153.).  \"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-0000000000002dfc0000000000000000_27382-2\">2<\/a><\/sup><span role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"2\">On the spread of the Kabbalah in Europe, see in particular Yaakov Elbaum, <em>Petirut ve-histagrut<\/em> , Jerusalem, Magnes, 1990, p. 181-222. Especially p. 184 where the author mentions the multiplication of references to the Zohar in works in Hebrew published in Eastern Europe; Boaz Huss, <em>Ke-Zohar ha-rakia, perakim be-hitkablut ha-Zohar uve-havnayat &#8216;erko ha-semali<\/em> , Jerusalem, Makhon Ben-Zvi, Mossad Bialik, 2008, p.185 (trans. English, <em>The Zohar, Reception and Impact<\/em> , Oxford, Littman Library of Jewish Civilization, 2016 p.   152-153.).  <\/span>  It was, however, circulating in limited circles of scholars, erudite figures, and Kabbalists who owned or had access to a few<sup id=\"mfn-content-0000000000002dfc0000000000000000_27382-3\" class=\"modern-footnotes-footnote modern-footnotes-footnote--expands-on-desktop \" data-mfn=\"3\" data-mfn-post-scope=\"0000000000002dfc0000000000000000_27382\"><a href=\"javascript:void(0)\"  title=\"copies. We would like to cite two important works on which we have, in part, relied in writing this article: Boaz Huss, op. cit., 2008 (English trans., 2016); Daniel Abrams, *Kabbalistic Manuscripts and Textual Theory*, Jerusalem, Magnes; Los Angeles, Cherub Press, 2010, pp. 224\u2013232, 256\u2013262. See also Isaiah Tishby, *The Wisdom of the Zohar*, Oxford, Littman Library, 1989, p. 98. \"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-0000000000002dfc0000000000000000_27382-3\">3<\/a><\/sup><span role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"3\">copies. We would like to cite two important works on which we have, in part, relied in writing this article: Boaz Huss, op. cit., 2008 (English trans., 2016); Daniel Abrams, *Kabbalistic Manuscripts and Textual Theory*, Jerusalem, Magnes; Los Angeles, Cherub Press, 2010, pp. 224\u2013232, 256\u2013262. See also Isaiah Tishby, *The Wisdom of the Zohar*, Oxford, Littman Library, 1989, p. 98. <\/span>. Moshe Idel refers to his \u201cmarginal role among Italian Kabbalists.\u201d Indeed, he seemed to be little known, mentioned, or studied prior to the two printed editions from Cremona and Mantua  <sup id=\"mfn-content-0000000000002dfc0000000000000000_27382-4\" class=\"modern-footnotes-footnote modern-footnotes-footnote--expands-on-desktop \" data-mfn=\"4\" data-mfn-post-scope=\"0000000000002dfc0000000000000000_27382\"><a href=\"javascript:void(0)\"  title=\"Moshe Idel, \u201cThe Zohar and Italian Kabbalah\u201d in Kabbalah in Italia (1280-1510): a Survey , New Haven, Yale University Press, 2011, p. 224-226.  \"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-0000000000002dfc0000000000000000_27382-4\">4<\/a><\/sup><span role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"4\">Moshe Idel, \u201cThe <em>Zohar<\/em> and Italian Kabbalah\u201d in <em>Kabbalah in Italia (1280-1510): a Survey<\/em> , New Haven, Yale University Press, 2011, p. 224-226.  <\/span>  . Printing allowed the text to circulate among a wider readership and in diverse circles, <sup id=\"mfn-content-0000000000002dfc0000000000000000_27382-5\" class=\"modern-footnotes-footnote modern-footnotes-footnote--expands-on-desktop \" data-mfn=\"5\" data-mfn-post-scope=\"0000000000002dfc0000000000000000_27382\"><a href=\"javascript:void(0)\"  title=\"including  both Jews and Christians. On Christian Kabbalah in Italy, see, among others, Francesco Zorzi, *L&#8217;armonia del mondo*, ed. by Saverio Campanini, Milan: Bompiani, 2010. \"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-0000000000002dfc0000000000000000_27382-5\">5<\/a><\/sup><span role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"5\">including  both Jews and Christians. On Christian Kabbalah in Italy, see, among others, Francesco Zorzi, <em>*L&#8217;armonia del mondo*<\/em>, ed. by Saverio Campanini, Milan: Bompiani, 2010. <\/span> Printers, publishers, and proofreaders played a fundamental role in the formatting and and structuring of the text, which was established and has retained to this day the same internal organization and pagination as those of the <em>first<\/em> edition in Mantua <sup id=\"mfn-content-0000000000002dfc0000000000000000_27382-6\" class=\"modern-footnotes-footnote modern-footnotes-footnote--expands-on-desktop \" data-mfn=\"6\" data-mfn-post-scope=\"0000000000002dfc0000000000000000_27382\"><a href=\"javascript:void(0)\"  title=\". On the transition of the Zohar manuscripts to their printed form, see Boaz Huss\u2019s book, op. cit., 2016, pp. 67\u2013111. On editions of the Zohar, see Gershom Scholem, *Bibliographia kabbalistica*, Leipzig, Drugulin, 1927 (Berlin, Schocken, 1933).\"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-0000000000002dfc0000000000000000_27382-6\">6<\/a><\/sup><span role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"6\">. On the transition of the Zohar manuscripts to their printed form, see Boaz Huss\u2019s book, op. cit., 2016, pp. 67\u2013111. On editions of the Zohar, see Gershom Scholem, <em>*Bibliographia kabbalistica*<\/em>, Leipzig, Drugulin, 1927 (Berlin, Schocken, 1933).<\/span>. The work contains numerous clues regarding its conception, the stages of its production, its structure, and the editorial choices made by the publishers; we also have various contemporary sources that provide insight into the work of the printers, who were, in fact, the co-creators of the most important work of Jewish mysticism.  <\/p>\n\n<p class=\"wp-block-paragraph\">Let&#8217;s start with the title page. The frontispiece, framed by two columns forming a portico  <sup id=\"mfn-content-0000000000002dfc0000000000000000_27382-7\" class=\"modern-footnotes-footnote modern-footnotes-footnote--expands-on-desktop \" data-mfn=\"7\" data-mfn-post-scope=\"0000000000002dfc0000000000000000_27382\"><a href=\"javascript:void(0)\"  title=\" The portico formed by two twisted columns is surmounted by a vignette inside which we read: \u201cIt is the door of Adonai\u201d (Ps. 118, 21). It is a classic depiction in the title pages of many Jewish works of the time, where the book is seen as access to the revealed word, its commentaries, knowledge of God and entry into the realm of knowledge. . We find many examples of this in Marvin J. Heller, The Seventeenth Century Hebrew Book , Leiden, Brill, 2 vols., 2010.  \"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-0000000000002dfc0000000000000000_27382-7\">7<\/a><\/sup><span role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"7\"> The portico formed by two twisted columns is surmounted by a vignette inside which we read: \u201cIt is the door of Adonai\u201d (Ps. 118, 21). It is a classic depiction in the title pages of many Jewish works of the time, where the book is seen as access to the revealed word, its commentaries, knowledge of God and entry into the realm of knowledge. . We find many examples of this in Marvin J. Heller, <em>The Seventeenth Century Hebrew Book<\/em> , Leiden, Brill, 2 vols., 2010.  <\/span>, we read :<\/p>\n\n<blockquote class=\"wp-block-quote is-layout-flow wp-block-quote-is-layout-flow\">\n<p class=\"wp-block-paragraph\">The Book of Zohar \/ on the Torah by the holy, divine \/ Rabbi Shimon bar Yohai, <em>zal<\/em> , with the <em>Sitrei \/ Torah<\/em> , <em>Midrash neelam<\/em> , and additions ( <em>tossefta<\/em> ) \/ in certain pericopes \/ And with explanations at the end of the book \/ Printed and corrected, with great \/ care, by the young (modest) men, Immanuel, son \/ of the honorable Gavriel, may God protect him, of Corropoli , a member of the family \/ Galluci, and Abraham, may God protect him, son \/ of the honorable rabbi Meshulam, may the memory of the righteous be a blessing, of Modena \/ Here (in the city) of Mantua \/ Under the authority of our prince, the Duke \/ Guglielmo Gonzaga, may his glory and majesty be glorified \/ Published by the associates, the scribe Meir, may God protect him \/ son of the honorable Rabbi Ephraim, may God protect him, of Padua \/ And Jacob, may God protect him, son of the honorable Rabbi Naphtali ha-Cohen of Gazzuolo \/<\/p>\n<\/blockquote>\n\n<p class=\"wp-block-paragraph\">First and foremost, the publication required authorization from the authorities. The Church, believing that certain \u201cmysteries\u201d contained in Kabbalistic writings could shed light on the origins of the Christian religion, gave its approval for publication <sup id=\"mfn-content-0000000000002dfc0000000000000000_27382-8\" class=\"modern-footnotes-footnote modern-footnotes-footnote--expands-on-desktop \" data-mfn=\"8\" data-mfn-post-scope=\"0000000000002dfc0000000000000000_27382\"><a href=\"javascript:void(0)\"  title=\". For the many references to the Zohar among Christian Hebraists, particularly Guillaume Postel, see Fran\u00e7ois Secret,  *The Zohar Among Christian Kabbalists of the Renaissance*, Paris , Mouton, 1964. \"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-0000000000002dfc0000000000000000_27382-8\">8<\/a><\/sup><span role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"8\">. For the many references to the Zohar among Christian Hebraists, particularly Guillaume Postel, see Fran\u00e7ois Secret, <em> *The Zohar Among Christian Kabbalists of the Renaissance*, Paris <\/em>, Mouton, 1964. <\/span> One of the proofreaders, Immanuel de Corropoli, sought out a certain Menahem ben Joseph Tanhum of Mantua    <sup id=\"mfn-content-0000000000002dfc0000000000000000_27382-9\" class=\"modern-footnotes-footnote modern-footnotes-footnote--expands-on-desktop \" data-mfn=\"9\" data-mfn-post-scope=\"0000000000002dfc0000000000000000_27382\"><a href=\"javascript:void(0)\"  title=\"See Giulio Busi, &#8220;Il laboratorio cabbalistico mantovano&#8221;, in L&#8217;enigma dell&#8217;ebraico nel Rinascimento, Torino, Nino Aragno editore, 2007, p. 116.  \"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-0000000000002dfc0000000000000000_27382-9\">9<\/a><\/sup><span role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"9\">See Giulio Busi, &#8220;Il laboratorio cabbalistico mantovano&#8221;, in <em>L&#8217;enigma dell&#8217;ebraico nel Rinascimento,<\/em> Torino, Nino Aragno editore, 2007, p. 116.  <\/span> who intervened with the church <sup id=\"mfn-content-0000000000002dfc0000000000000000_27382-10\" class=\"modern-footnotes-footnote modern-footnotes-footnote--expands-on-desktop \" data-mfn=\"10\" data-mfn-post-scope=\"0000000000002dfc0000000000000000_27382\"><a href=\"javascript:void(0)\"  title=\"See the introduction to the Zohar ( hakdamah ha-magiyah ) by Emmanuel de Coropolli, fol (4r).\"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-0000000000002dfc0000000000000000_27382-10\">10<\/a><\/sup><span role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"10\">See the introduction to the Zohar ( <em>hakdamah ha-magiyah<\/em> ) by Emmanuel de Coropolli, fol (4r).<\/span> . The Cardinal-Bishop of Mantua, Ercole Gonzaga  <sup id=\"mfn-content-0000000000002dfc0000000000000000_27382-11\" class=\"modern-footnotes-footnote modern-footnotes-footnote--expands-on-desktop \" data-mfn=\"11\" data-mfn-post-scope=\"0000000000002dfc0000000000000000_27382\"><a href=\"javascript:void(0)\"  title=\" He was appointed bishop of Mantua in 1521 and cardinal in 1527. Regent of the Duchy of Mantua. He died in 1563. See Paul W. Murphy, Ruling Peacefully: Cardinal Ercole Gonzaga and Patrician Reform in Sixteenth-Century Italy , Washington, Catholic University of America, 2007.   \"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-0000000000002dfc0000000000000000_27382-11\">11<\/a><\/sup><span role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"11\"> He was appointed bishop of Mantua in 1521 and cardinal in 1527. Regent of the Duchy of Mantua. He died in 1563. See Paul W. Murphy, <em>Ruling Peacefully: Cardinal Ercole Gonzaga and Patrician Reform in Sixteenth-Century Italy<\/em> , Washington, Catholic University of America, 2007.   <\/span>, gave permission on April 25, 1558, declaring that he had found nothing in the book of the Zohar that was contrary to the Catholic faith. The copy of the Zohar in the IAU library in Paris includes the handwritten signatures of two censors  <sup id=\"mfn-content-0000000000002dfc0000000000000000_27382-12\" class=\"modern-footnotes-footnote modern-footnotes-footnote--expands-on-desktop \" data-mfn=\"12\" data-mfn-post-scope=\"0000000000002dfc0000000000000000_27382\"><a href=\"javascript:void(0)\"  title=\"See Moritz Stern, Urkundliche Beitr\u00e4ge \u00fcber die Stellung der P\u00e4pste zu den Juden, Kiel, Fiencke, vol. 1, 1893, p. 122, No. 116; Willam Popper, Censorship of Hebrew Books , New York, Knickerbocker, 1899, p.  101, 131, 142.  \"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-0000000000002dfc0000000000000000_27382-12\">12<\/a><\/sup><span role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"12\">See Moritz Stern, <em>Urkundliche Beitr\u00e4ge \u00fcber die Stellung der P\u00e4pste zu den Juden,<\/em> Kiel, Fiencke, vol. 1, 1893, p. 122, No. 116; Willam Popper, <em>Censorship of Hebrew Books<\/em> , New York, Knickerbocker, 1899, p.  101, 131, 142.  <\/span> Giovanni Domenico Carretto <sup id=\"mfn-content-0000000000002dfc0000000000000000_27382-13\" class=\"modern-footnotes-footnote modern-footnotes-footnote--expands-on-desktop \" data-mfn=\"13\" data-mfn-post-scope=\"0000000000002dfc0000000000000000_27382\"><a href=\"javascript:void(0)\"  title=\"Domenico Caretto arrived in Mantua in 1616 and was officially appointed censor of the Duchy of Mantua in 1618. We read: visito per me Gio domenico caretto . In volume I, fol 250b, vol. II, fol. 269b, vol. III, fol. 300a, with the date 1617 and 1626.     \"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-0000000000002dfc0000000000000000_27382-13\">13<\/a><\/sup><span role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"13\">Domenico Caretto arrived in Mantua in 1616 and was officially appointed censor of the Duchy of Mantua in 1618. We read: <em>visito per me Gio domenico caretto<\/em> . In volume I, fol 250b, vol. II, fol. 269b, vol. III, fol. 300a, with the date 1617 and 1626.     <\/span> and Domenico Gerosolomitano (Irosolimitano)<sup id=\"mfn-content-0000000000002dfc0000000000000000_27382-14\" class=\"modern-footnotes-footnote modern-footnotes-footnote--expands-on-desktop \" data-mfn=\"14\" data-mfn-post-scope=\"0000000000002dfc0000000000000000_27382\"><a href=\"javascript:void(0)\"  title=\" Before his conversion, his name was Samuel Vivas, a native of Jerusalem. He was a rabbi, a judge in the rabbinical court (dayan) and a doctor. We read: visto per me Dominico Irosolomi.no . Volume I fol. 251a, vol. II fol. 269b, tome III, fol 300b, after his signature, we find the date 1591 or 1597 (?). The censorship commission was re-established from the beginning of the 17th century for a new expurgation of Jewish books. On this question, see Monique Zerdoun, \u201cThe Censors of Hebrew Manuscripts\u201d, Gazette du livre medieval, 22, 1993, p.        13-17. Domenico Gerosolomitano worked with two apostates Alessandro Scipione and Laurentus Franguellus in the censorship commission in Mantua from 1595 to 1597. See Gila Prebor, \u201cDomenico Yerushalmi: his Life and Work as a Censor\u201d, Materia giudaica, 15-16, 2010-2011, p.  467-481.\"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-0000000000002dfc0000000000000000_27382-14\">14<\/a><\/sup><span role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"14\"> Before his conversion, his name was Samuel Vivas, a native of Jerusalem. He was a rabbi, a judge in the rabbinical court (dayan) and a doctor. We read: <em>visto per me<\/em> <em>Dominico Irosolomi.no<\/em> . Volume I fol. 251a, vol. II fol. 269b, tome III, fol 300b, after his signature, we find the date 1591 or 1597 (?). The censorship commission was re-established from the beginning of the <sup>17th<\/sup> century for a new expurgation of Jewish books. On this question, see Monique Zerdoun, \u201cThe Censors of Hebrew Manuscripts\u201d, <em>Gazette du livre medieval,<\/em> 22, 1993, p.        13-17. Domenico Gerosolomitano worked with two apostates Alessandro Scipione and Laurentus Franguellus in the censorship commission in Mantua from 1595 to 1597. See Gila Prebor, \u201cDomenico Yerushalmi: his Life and Work as a Censor\u201d, <em>Materia giudaica,<\/em> 15-16, 2010-2011, p.  467-481.<\/span>.<\/p>\n\n<p class=\"wp-block-paragraph\">The printing workshop was a meeting place between Jews and Christians and the central place for the production of the Zoharic text. A number of Jewish printers, unable, as in many cities in Europe, to open a printing office, associated themselves with Christian printers. The two Jewish printers, Meir ben Ephraim Sofer of Padua   <sup id=\"mfn-content-0000000000002dfc0000000000000000_27382-15\" class=\"modern-footnotes-footnote modern-footnotes-footnote--expands-on-desktop \" data-mfn=\"15\" data-mfn-post-scope=\"0000000000002dfc0000000000000000_27382\"><a href=\"javascript:void(0)\"  title=\"See David Kaufmann, &#8220;Meir ben Ephraim of Padua, Scroll-Writer and Printer in Mantua&#8221;, Jewish Quarterly Review , 11, 2, 1899, p. 266-290; DW Amram, op.cit ., 1909, p. 323-33; Shlomo Simonsohn, Toledot ha-yehudim be-dukkasut mantovah , Jerusalem, Makhon ben-Zvi al-yede kiryat Sefer, 2, 1964, p.531.   \"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-0000000000002dfc0000000000000000_27382-15\">15<\/a><\/sup><span role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"15\">See David Kaufmann, &#8220;Meir ben Ephraim of Padua, Scroll-Writer and Printer in Mantua&#8221;, <em>Jewish Quarterly Review<\/em> , 11, 2, 1899, p. 266-290; DW Amram, op.cit <em>.,<\/em> 1909, p. 323-33; Shlomo Simonsohn, <em>Toledot ha-yehudim be-dukkasut mantovah<\/em> , Jerusalem, Makhon ben-Zvi al-yede kiryat Sefer, 2, 1964, p.531.   <\/span> and Jacob ben Naphtali of Gazzuolo <sup id=\"mfn-content-0000000000002dfc0000000000000000_27382-16\" class=\"modern-footnotes-footnote modern-footnotes-footnote--expands-on-desktop \" data-mfn=\"16\" data-mfn-post-scope=\"0000000000002dfc0000000000000000_27382\"><a href=\"javascript:void(0)\"  title=\" He ended his printing career as an assistant to the Christian printer Giorgio Cavalli. See Pier Cesare Ioly-Zorattini, &#8220;Knowledge of the Jewish World in Venice in the Sixteenth Century&#8221;, in The Churches and the Talmud, ed. by Daniel Tollet, Paris, Paris-Sorbonne University Press, 2006, p. 102, ibid, Processi del S. Offizio di Venezia contro ebrei a guidaizzanti , vol 1, 1561-1570, Florence, Olschki, 1982, p.   267-315. On the Hebrew books printed by Gazzuolo, see Saverio Campanini, \u201cOn Abraham&#8217;s Neck. The edition princeps of the Sefer yesirah (Mantua, 1562) and its context\u201d, in Rabbi Judah Moscato and the Jewish Intellectual World of Mantua in 16th-17th Century , ed. by Giuseppe Veltri and Gianfranco Miletto, Leiden, Brill, 2012, p.   260-261.\"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-0000000000002dfc0000000000000000_27382-16\">16<\/a><\/sup><span role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"16\"> He ended his printing career as an assistant to the Christian printer Giorgio Cavalli. See Pier Cesare Ioly-Zorattini, &#8220;Knowledge of the Jewish World in Venice in the Sixteenth Century&#8221;, in The Churches <sup>and<\/sup> <em>the Talmud,<\/em> ed. by Daniel Tollet, Paris, Paris-Sorbonne University Press, 2006, p. 102, ibid, <em>Processi del S. Offizio di Venezia contro ebrei a guidaizzanti<\/em> , vol 1, 1561-1570, Florence, Olschki, 1982, p.   267-315. On the Hebrew books printed by Gazzuolo, see Saverio Campanini, \u201cOn Abraham&#8217;s Neck. The <em>edition princeps<\/em> of the <em>Sefer yesirah<\/em> (Mantua, 1562) and its context\u201d, in <em>Rabbi Judah Moscato and the Jewish Intellectual World of Mantua in 16th-17th Century<\/em> , ed. by Giuseppe Veltri and Gianfranco Miletto, Leiden, Brill, 2012, p.   260-261.<\/span> , had the Zohar printed on the presses of the Christian printer Tommaso Ruffinelli <sup id=\"mfn-content-0000000000002dfc0000000000000000_27382-17\" class=\"modern-footnotes-footnote modern-footnotes-footnote--expands-on-desktop \" data-mfn=\"17\" data-mfn-post-scope=\"0000000000002dfc0000000000000000_27382\"><a href=\"javascript:void(0)\"  title=\"See DE Rhodes, \u201cA Bibliography of Mantua: IV- Giacomo Ruffinelli, 1547-1589\u201d, La Bibliofilia , 59\/1, 1957, p. 23-34. Le cinquecentine mantovane della Biblioteca Comunale di Mantova , a cura di Francesca Ferrari, con saggi di Arnaldo Ganda, Cesare Guerra, Angela Nuovo, Firenze, Olschki, 2008 \"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-0000000000002dfc0000000000000000_27382-17\">17<\/a><\/sup><span role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"17\">See DE Rhodes, \u201cA Bibliography of Mantua: IV- Giacomo Ruffinelli, 1547-1589\u201d, <em>La Bibliofilia<\/em> , 59\/1, 1957, p. 23-34. <em>Le cinquecentine mantovane della Biblioteca Comunale di Mantova<\/em> , a cura di Francesca Ferrari, con saggi di Arnaldo Ganda, Cesare Guerra, Angela Nuovo, Firenze, Olschki, 2008 <\/span> .Jacob ben Naphtali from Gazzuolo, first worked at Sabionetta in Tobia Foa&#8217;s studio. In 1556 he moved to Mantua. First alone, then in association with Me\u00efr ben Ephraim Sofer, then alone again from 1560 to 1564. They had their books printed by Venturino Ruffinelli, who worked in association with Giovanni Padovano and came from Venice in 1544. After his death in 1558, they had their works printed by his son Giacomo (1547-1589), then by his son Tommaso (until 1576) where the <em>Sefer ha<\/em> -Zohar was published.     <sup id=\"mfn-content-0000000000002dfc0000000000000000_27382-18\" class=\"modern-footnotes-footnote modern-footnotes-footnote--expands-on-desktop \" data-mfn=\"18\" data-mfn-post-scope=\"0000000000002dfc0000000000000000_27382\"><a href=\"javascript:void(0)\"  title=\" Marvin Heller, The Sixteenth Century Book , Leiden, Brill, 2004, p. xxiv; \u201cRuffinelli, Venturino\u201d, \u201cRuffinelli, Tommaso\u201d and \u201cRuffinelli, Giacomo\u201d, CERL Thesaurus (online: https:\/\/thesaurus.cerl.org). \"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-0000000000002dfc0000000000000000_27382-18\">18<\/a><\/sup><span role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"18\"> Marvin Heller, <em>The Sixteenth Century<\/em> <em>Book<\/em> , Leiden, Brill, 2004, p. xxiv; \u201cRuffinelli, Venturino\u201d, \u201cRuffinelli, Tommaso\u201d and \u201cRuffinelli, Giacomo\u201d, CERL Thesaurus (online: https:\/\/thesaurus.cerl.org). <\/span>. This small group of cultural agents, made up of printers, editors, typesetters and proofreaders &#8211; inspired by the methods of editing ancient texts developed by Renaissance printers &#8211; were the co-inventors of the Zohar. It should be noted that in 1557 the <em>Tikkunei ha-zohar was printed in Mantua,<\/em> considered as the introductory part of the zoharic corpus, a sort of exordium, a prelude to the complete edition of the Zohar, based on similar typographical codes and editorial conventions.  <sup id=\"mfn-content-0000000000002dfc0000000000000000_27382-19\" class=\"modern-footnotes-footnote modern-footnotes-footnote--expands-on-desktop \" data-mfn=\"19\" data-mfn-post-scope=\"0000000000002dfc0000000000000000_27382\"><a href=\"javascript:void(0)\"  title=\" See The Hebrew Book in Early Modern Italy , ed. by Joseph R. Hacker and Adam Shear, Philadelphia, University of Pennsylvania Press, 2011.  \"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-0000000000002dfc0000000000000000_27382-19\">19<\/a><\/sup><span role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"19\"> See <em>The Hebrew Book in Early Modern Italy<\/em> , ed. by Joseph R. Hacker and Adam Shear, Philadelphia, University of Pennsylvania Press, 2011.  <\/span><\/p>\n\n<p class=\"wp-block-paragraph\">In the<sup>mid-16th<\/sup> century, only scattered manuscripts of the Zohar existed, which they began to seek out and collect. Once the collection was complete, they prepared, arranged, organized, and reassembled these scattered, fragmented, and often divergent versions. From these <em>*membra disjecta*<\/em>, they would construct a sound, reliable, and unified text by eliminating internal contradictions, any errors, alterations made by scribes, retaining certain variants, and eliminating passages they deemed unsuitable for inclusion in the book. <sup id=\"mfn-content-0000000000002dfc0000000000000000_27382-20\" class=\"modern-footnotes-footnote modern-footnotes-footnote--expands-on-desktop \" data-mfn=\"20\" data-mfn-post-scope=\"0000000000002dfc0000000000000000_27382\"><a href=\"javascript:void(0)\"  title=\"On the history of the Zohar manuscripts, see Boaz Huss, op. cit., 2016; see the \u201cmanuscripts\u201d index. \"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-0000000000002dfc0000000000000000_27382-20\">20<\/a><\/sup><span role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"20\">On the history of the Zohar manuscripts, see Boaz Huss, op. cit., 2016; see the <em>\u201cmanuscripts\u201d<\/em> index. <\/span> Corrections, revisions, and omissions ( <em>hasmatot<\/em>) were published as appendices to certain later editions; the <em>*Zohar Hadash*<\/em> contains an anthology of fragments not included in the first edition.      <sup id=\"mfn-content-0000000000002dfc0000000000000000_27382-21\" class=\"modern-footnotes-footnote modern-footnotes-footnote--expands-on-desktop \" data-mfn=\"21\" data-mfn-post-scope=\"0000000000002dfc0000000000000000_27382\"><a href=\"javascript:void(0)\"  title=\" On the passage from manuscripts to printed form, see Boaz Huss, op.cit., 2016, p. 98-101. We find these omitted passages at the end of volume III of the edition of the Sefer ha-Zohar ed. by Reuven Margoliot, Jerusalem, Mossad ha-Rav Kook, 3 vols., 1970. \"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-0000000000002dfc0000000000000000_27382-21\">21<\/a><\/sup><span role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"21\"> On the passage from manuscripts to printed form, see Boaz Huss, op.cit., 2016, p. 98-101. We find these omitted passages at the end of volume III of the edition of the <em>Sefer ha-Zohar<\/em> ed. by Reuven Margoliot, Jerusalem, Mossad ha-Rav Kook, 3 vols., 1970. <\/span> Although we lack very precise information, the first phase of the invention of the Zohar was therefore the collection of the manuscripts, then the manufacture of the text, at the same time weaving, assembly, arrangement of manuscript fragments, of the different states of the text, assembly and adjustment of treatises<sup id=\"mfn-content-0000000000002dfc0000000000000000_27382-22\" class=\"modern-footnotes-footnote modern-footnotes-footnote--expands-on-desktop \" data-mfn=\"22\" data-mfn-post-scope=\"0000000000002dfc0000000000000000_27382\"><a href=\"javascript:void(0)\"  title=\"Which makes D. Abrams say that the Zohar \u201cis not a book\u201d and it is \u201ca late invention\u201d. He adds, \u201cThe Zohar was never written, edited, or distributed as a book by the various characters who produced the discursive or literary units ( mahberot ) that later came to be known as the Zohar. \u00bb D. Abrams, op.cit., 2010, p. 227 and 267.  \"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-0000000000002dfc0000000000000000_27382-22\">22<\/a><\/sup><span role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"22\">Which makes D. Abrams say that the Zohar \u201cis not a book\u201d and it is \u201ca late invention\u201d. He adds, \u201cThe Zohar was never written, edited, or distributed as a book by the various characters who produced the discursive or literary units ( <em>mahberot<\/em> ) that later came to be known as the Zohar. \u00bb D. Abrams, op.cit., 2010, p. 227 and 267.  <\/span>, in view, perhaps from a lost <em>exemplar<\/em> &#8211; a reference copy from which the printers worked &#8211; of establishing a clear and reliable printed text. We can reconstruct some stages of this preparatory work by referring to the paratext of various Italian editions of mystical texts. <\/p>\n\n<p class=\"wp-block-paragraph\">The production of kabbalistic treatises developed thanks to the patient, obstinate activity of a small circle of cultural actors composed, on the one hand, of scholars, rabbis and kabbalists and, on the other, of correctors, composers and printers. All pooled their intellectual, linguistic, religious and technical competence, motivated by the same desire to publish and distribute the Zoharic treatises. The presence of excellent craftsmen of the book, at a time when the progress of printing tended to slowly upset the methods of transmission and reception of knowledge, the ever-increasing penetration of mysticism among Jewish scholars and Hebrew scholars Christians, explain that Mantua became, in the 16th century, one of the important places of edition, printing of esoteric treatises   <sup id=\"mfn-content-0000000000002dfc0000000000000000_27382-23\" class=\"modern-footnotes-footnote modern-footnotes-footnote--expands-on-desktop \" data-mfn=\"23\" data-mfn-post-scope=\"0000000000002dfc0000000000000000_27382\"><a href=\"javascript:void(0)\"  title=\" Various kabbalistic writings were printed in Italy in the 16th century, one of the important centers for the publishing and dissemination of the kabbalah in Europe. Let us cite the Ma&#8217;arekhet ha-elohut (1557), the Sha&#8217;arei orah of Yosef Gikatilla (Riva di Trento, 1558; Mantua, 1560) , the Sefer ha-mussar , with Kabbalistic annotations by Judah Khalats (Mantova, 1560) , the Sefer Yetzira (Mantua, 1562). Mystical texts were also published in Venice, including the Perush ha &#8211; Torah by Menahem Recanati (1522). See Giulio Busi, Mantova e la Qabbalah , Milan, Ginevra, 2001; Same,    Libri ebraici in Mantova. I. Le edizioni del XVI secolo nella biblioteca della Comunit\u00e0 ebraica,  Fiesole, Cadmo, 1996; idem, Catalog of the Kabbalistic Manuscripts in the Library of the Jewish Community of Mantua , with an appendix of texts, ed. with Savario Campanini, Fiesole, Cadmo, 2001; idem, L&#8217;enigma dell&#8217;ebraico nel Rinascimento, Torino, Aragno, 2007. \"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-0000000000002dfc0000000000000000_27382-23\">23<\/a><\/sup><span role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"23\"> Various kabbalistic writings were printed in Italy in the 16th century, one of the important centers for the publishing and dissemination of the kabbalah in Europe. Let us cite the <em>Ma&#8217;arekhet ha-elohut<\/em> (1557), the <em>Sha&#8217;arei orah<\/em> of Yosef Gikatilla (Riva di Trento, 1558; Mantua, 1560) <em>,<\/em> the <em>Sefer ha-mussar<\/em> , with Kabbalistic annotations by Judah Khalats (Mantova, 1560) , the <em>Sefer Yetzira<\/em> (Mantua, 1562). Mystical texts were also published in Venice, including the <em>Perush ha<\/em> &#8211; <em>Torah<\/em> by Menahem Recanati (1522). See Giulio Busi, <em>Mantova e la Qabbalah<\/em> , Milan, Ginevra, 2001; Same,    <em>Libri ebraici in Mantova. I. Le edizioni del XVI secolo nella biblioteca della Comunit\u00e0 ebraica,  <\/em>Fiesole, Cadmo, 1996; idem, <em>Catalog of the Kabbalistic Manuscripts in the Library of the Jewish Community of Mantua<\/em> , with an appendix of texts, ed. with Savario Campanini, Fiesole, Cadmo, 2001; idem, <em>L&#8217;enigma dell&#8217;ebraico nel Rinascimento,<\/em> Torino, Aragno, 2007. <\/span>.<\/p>\n\n<p class=\"wp-block-paragraph\">Within the production of mystical works published in Italy during the Renaissance, we find various sources that inform about the process of collecting the manuscripts and about the editing work. We note, first of all, information in various books printed in Mantua:  <\/p>\n\n<p class=\"wp-block-paragraph\">&#8211; At the beginning of his treatise on grammar and prosody the <em>Livyat Hen<\/em> <sup id=\"mfn-content-0000000000002dfc0000000000000000_27382-24\" class=\"modern-footnotes-footnote modern-footnotes-footnote--expands-on-desktop \" data-mfn=\"24\" data-mfn-post-scope=\"0000000000002dfc0000000000000000_27382\"><a href=\"javascript:void(0)\"  title=\"See Immanuel de Benevento, Livyat hen, Mantua, 1558, fol. 3a. (quoted from Hebrew Books, http:\/\/hebrewbooks.org\/pdfpager.aspx?req=11740&amp;st=&amp;pgnum=7 )   \"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-0000000000002dfc0000000000000000_27382-24\">24<\/a><\/sup><span role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"24\">See Immanuel de Benevento, <em>Livyat hen,<\/em> Mantua, 1558, fol. 3a. (quoted from Hebrew Books, <a href=\"http:\/\/hebrewbooks.org\/pdfpager.aspx?req=11740&amp;st=&amp;pgnum=7\">http:\/\/hebrewbooks.org\/pdfpager.aspx?req=11740&amp;st=&amp;pgnum=7<\/a> )   <\/span> (Mantua, 1557), edited by Meir ben Ephraim Sofer of Padua and Jacob ben Naphtali of Gazzuolo, author Immanuel ben Yekutiel of Benevento <sup id=\"mfn-content-0000000000002dfc0000000000000000_27382-25\" class=\"modern-footnotes-footnote modern-footnotes-footnote--expands-on-desktop \" data-mfn=\"25\" data-mfn-post-scope=\"0000000000002dfc0000000000000000_27382\"><a href=\"javascript:void(0)\"  title=\"He is also the editor of the Kabbalistic treatise *Ma\u2019arekhet ha-Elohut* (Mantua, 1557) by Perez ben Isaac Gerondi. He added his own commentary to it. See Moritz Steinschneider, *Catalogus librorum hebraeorum in bibliotheca Bodleinana, 1852\u20131960*, p. 541, no. 3492; p. 1055, no. 5266; Joseph Perles, *Beitr\u00e4ge zur Geschichte der hebr\u00e4ischen und aram\u00e4ischen Studien*, Munich, Ackermann, 1884, p. 220; Gershom Scholem, *Bibliographia kabbalistica*, Berlin, 1927, pp. 166, 177; Benjamin Nehemiah ben Elnathan, *Mi-paolo harevi&#8217;i ad pius ha-hamishi, khroni\u1e33ah \u02bbivrit min ha-me\u02bcah ha-shesh \u02bbesreh*, ed. by I. Sonne, Jerusalem, Mossad Bialik, 1954, pp. 110\u201317, 127\u201329; Umberto Moses David Cassuto and Moti Benmelekh, \u201cImmanuel ben Jekuthiel Benevento,\u201d in Encyclopaedia Judaica, 1901, vol. 3, col. 34; ibid. Encyclopaedia Judaica, Berlin, 1929, vol. 4, col.      97.  \"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-0000000000002dfc0000000000000000_27382-25\">25<\/a><\/sup><span role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"25\">He is also the editor of the Kabbalistic treatise <em>*Ma\u2019arekhet ha-Elohut*<\/em> (Mantua, 1557) by Perez ben Isaac Gerondi. He added his own commentary to it. See Moritz Steinschneider, <em>*Catalogus librorum hebraeorum in bibliotheca Bodleinana<\/em>, 1852\u20131960*, p. 541, no. 3492; p. 1055, no. 5266; Joseph Perles, <em>*Beitr\u00e4ge zur Geschichte der hebr\u00e4ischen und aram\u00e4ischen Studien*<\/em>, Munich, Ackermann, 1884, p. 220; Gershom Scholem, <em>*Bibliographia kabbalistica*<\/em>, Berlin, 1927, pp. 166, 177; Benjamin Nehemiah ben Elnathan, <em>*Mi-paolo harevi&#8217;i ad pius ha-hamishi<\/em>, <em>khroni\u1e33ah \u02bbivrit min ha-me\u02bcah ha-shesh \u02bbesreh*<\/em>, ed. by I. Sonne, Jerusalem, Mossad Bialik, 1954, pp. 110\u201317, 127\u201329; Umberto Moses David Cassuto and Moti Benmelekh, \u201cImmanuel ben Jekuthiel Benevento,\u201d in <em>Encyclopaedia Judaica<\/em>, 1901, vol. 3, col. 34; ibid. <em>Encyclopaedia<\/em> <em>Judaica<\/em>, Berlin, 1929, vol. 4, col.      97.  <\/span>&#8211; rabbi in Pesaro, grammarian, kabbalist, student of Moshe Basola <sup id=\"mfn-content-0000000000002dfc0000000000000000_27382-26\" class=\"modern-footnotes-footnote modern-footnotes-footnote--expands-on-desktop \" data-mfn=\"26\" data-mfn-post-scope=\"0000000000002dfc0000000000000000_27382\"><a href=\"javascript:void(0)\"  title=\"Moshe Basola initially approved the printing of the Zohar; he later joined rabbis in condemning the publication of the Zohar. On Moshe Basola&#8217;s arguments against printing the Zohar, see Isaiah Tishby: &#8220;Ha-Pulmus al sefer ha-zohar ba-meah ha-shesh esreh be-italyah&#8221;, Hiqrei kabbalah u-sheluhoteha , Jerusalem, Magnes, I, 1982, p. 134 and 148-150; Boaz Huss, op. cit., 2016, p. 191-200.  \"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-0000000000002dfc0000000000000000_27382-26\">26<\/a><\/sup><span role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"26\">Moshe Basola initially approved the printing of the Zohar; he later joined rabbis in condemning the publication of the Zohar. On Moshe Basola&#8217;s arguments against printing the Zohar, see Isaiah Tishby: &#8220;Ha-Pulmus al sefer ha-zohar ba-meah ha-shesh esreh be-italyah&#8221;, <em>Hiqrei kabbalah u-sheluhoteha<\/em> , Jerusalem, Magnes, I, 1982, p. 134 and 148-150; Boaz Huss, op. cit., 2016, p. 191-200.  <\/span> who was in contact with Guillaume Postel, supporter of the printing of the Zohar &#8211; evokes the hard work of preparation:<\/p>\n\n<blockquote class=\"wp-block-quote is-layout-flow wp-block-quote-is-layout-flow\">\n<p class=\"wp-block-paragraph\">Although I am very poor, I have compiled the words of the divine Tanna Shimon bar Yohai and his companions, of blessed memory, for you, with sword and arrow, with great difficulty and expense\u2026 And together with my companions, I have lost sleep in order to publish them\u2026 I had seven manuscripts before me that I had received from <em>the holy and noble ones who are in the land<\/em> (Ps 16:3) to <em>separate the dross from the silver, and from it the goldsmith will produce a basin<\/em> (Prov 25:4).  <\/p>\n<\/blockquote>\n\n<p class=\"wp-block-paragraph\">Let us also refer to <em>Tikkunei ha-Zohar<\/em> (Mantua, 1557) <sup id=\"mfn-content-0000000000002dfc0000000000000000_27382-27\" class=\"modern-footnotes-footnote modern-footnotes-footnote--expands-on-desktop \" data-mfn=\"27\" data-mfn-post-scope=\"0000000000002dfc0000000000000000_27382\"><a href=\"javascript:void(0)\"  title=\" According to the copy kept at the Biblioth\u00e8que Mazarine in Paris (cote 4\u00b0 A 13047). It should be noted that this copy includes many notes attributed to Guillaume Postel and G. Le F\u00e9vre de la Boderie, an important testimony to the dissemination of Italian editions of Jewish mystical texts, including the Zohar, in the circles of Christian Hebraists. See Fran\u00e7ois Secret, Bibliography of the manuscripts of Guillaume Po stel, VI, works annotated by Postel , p. 60; Val\u00e9rie Neveu, &#8220;From Guillaume Postel to Richard Simon: Zohar and other Hebrew sources in the collection of the municipal library of Rouen&#8221;, in Forgotten documents on alchemy, the cabbala and Guillaume Postel , Geneva, Droz, 2001.   \"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-0000000000002dfc0000000000000000_27382-27\">27<\/a><\/sup><span role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"27\"> According to the copy kept at the Biblioth\u00e8que Mazarine in Paris (cote 4\u00b0 A 13047). It should be noted that this copy includes many notes attributed to Guillaume Postel and G. Le F\u00e9vre de la Boderie, an important testimony to the dissemination of Italian editions of Jewish mystical texts, including the Zohar, in the circles of Christian Hebraists. See Fran\u00e7ois Secret, <em>Bibliography of the manuscripts of Guillaume Po<\/em> stel, <em>VI, works annotated by Postel<\/em> , p. 60; Val\u00e9rie Neveu, &#8220;From Guillaume Postel to Richard Simon: Zohar and other Hebrew sources in the collection of the municipal library of Rouen&#8221;, in <em>Forgotten documents on alchemy, the cabbala and Guillaume Postel<\/em> , Geneva, Droz, 2001.   <\/span>. In the introduction, the publishers recall the importance of disseminating the Zoharic treatises, although it is impossible to find them in their entirety <sup id=\"mfn-content-0000000000002dfc0000000000000000_27382-28\" class=\"modern-footnotes-footnote modern-footnotes-footnote--expands-on-desktop \" data-mfn=\"28\" data-mfn-post-scope=\"0000000000002dfc0000000000000000_27382\"><a href=\"javascript:void(0)\"  title=\"Tikkunei ha-Zohar , Mantua, 1557, fol. 2a.  \"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-0000000000002dfc0000000000000000_27382-28\">28<\/a><\/sup><span role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"28\"><em>Tikkunei ha-Zohar<\/em> , Mantua, 1557, fol. 2a.  <\/span>  :<\/p>\n\n<blockquote class=\"wp-block-quote is-layout-flow wp-block-quote-is-layout-flow\">\n<p class=\"wp-block-paragraph\">And the poor and the needy ask for food, the food of the Torah; but there is no one, because hearts are like the lion&#8217;s heart, who wants to delve into hidden things and understand mysteries. Their hands are stretched out for a scribe&#8217;s manuscript of the <em>Sefer ha-Zohar<\/em> in its entirety. Anyone who has a copy of the <em>Sefer ha-Zohar<\/em> has hidden it away so that no one else can access it.  <\/p>\n<\/blockquote>\n\n<p class=\"wp-block-paragraph\">In the colophon, Jacob de Gazzuolo explains that Immanuel de Benevento undertook travels, notably in the Ottoman Empire, in Salonika, to search for manuscripts of the Zohar. He then worked &#8211; ordering, organizing, editing &#8211; from the ten manuscripts at his disposal, including those of Yehuda ben Moshe Blanes <sup id=\"mfn-content-0000000000002dfc0000000000000000_27382-29\" class=\"modern-footnotes-footnote modern-footnotes-footnote--expands-on-desktop \" data-mfn=\"29\" data-mfn-post-scope=\"0000000000002dfc0000000000000000_27382\"><a href=\"javascript:void(0)\"  title=\" Also named Laudadeus Blanis. Italian physician and kabbalist from Perugia. Kaufmann Kohler, Isaac Broyd\u00e9, &#8220;Judah of Blanis&#8221;, Jewish Encyclopedia , 1906  \"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-0000000000002dfc0000000000000000_27382-29\">29<\/a><\/sup><span role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"29\"> Also named Laudadeus Blanis. Italian physician and kabbalist from Perugia. Kaufmann Kohler, Isaac Broyd\u00e9, &#8220;Judah of Blanis&#8221;, <em>Jewish Encyclopedia<\/em> , 1906  <\/span>, Elaykim ben Yeshaya of Macerata and Eliyya (Menahem ben Abba Mari) Halfan <sup id=\"mfn-content-0000000000002dfc0000000000000000_27382-30\" class=\"modern-footnotes-footnote modern-footnotes-footnote--expands-on-desktop \" data-mfn=\"30\" data-mfn-post-scope=\"0000000000002dfc0000000000000000_27382\"><a href=\"javascript:void(0)\"  title=\"On Eliyya Halfan (late 15th century\u2013circa 1577), a Kabbalist and prominent figure in 16th-century Italian Judaism, author of*Iggeret al toledot ha-kabbalah*, see Fabrizio Lelli, \u201cThe Theosophical Interpretation of the History of Israel in the Epistle on the History of Kabbalah by Eliyy\u00e0 Mena\u1e25em ben Abba Mari \u1e24alfan,\u201d in *Adorare caelestia, gubernare terrena*, Proceedings of the International Colloquium in Honor of Paolo Lucentini, Naples, November 6\u20137, 2007, ed. by Pasquale Arf\u00e9, Irene Caiazzo, Antonnella Sannino, Turnhout, Brepols, 2011, pp. 475\u2013506; ibid., \u201cThe Sephirotic Tree of Eliyy\u00e0 Menahem ben Abba Mari Halfan (Ms. Florence, Biblioteca Medicea Laurenziana, Plut. 44, 18),\u201d *Rinascimento*, 43, 2008, p.  271-290.\"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-0000000000002dfc0000000000000000_27382-30\">30<\/a><\/sup><span role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"30\">On Eliyya Halfan (late 15th century\u2013circa 1577), a Kabbalist and prominent figure in 16th-century Italian Judaism, author of<em>*Iggeret al toledot ha-kabbalah*<\/em>, see Fabrizio Lelli, \u201cThe Theosophical Interpretation of the History of Israel in <em>the Epistle on the History of Kabbalah<\/em> by Eliyy\u00e0 Mena\u1e25em ben Abba Mari \u1e24alfan,\u201d in <em>*Adorare caelestia, gubernare terrena*<\/em>, <em>Proceedings of the International Colloquium in Honor of Paolo Lucentini<\/em>, <em>Naples, November 6\u20137, 2007<\/em>, ed. by Pasquale Arf\u00e9, Irene Caiazzo, Antonnella Sannino, Turnhout, Brepols, 2011, pp. 475\u2013506; ibid., \u201cThe Sephirotic Tree of Eliyy\u00e0 Menahem ben Abba Mari Halfan (Ms. Florence, Biblioteca Medicea Laurenziana, Plut. 44, 18),\u201d <em>*Rinascimento*<\/em>, 43, 2008, p.  271-290.<\/span> who had a copy from Egypt with a complete version of the treatise <em>Saba d-mishpatim<\/em> (\u201cthe old man of the <em>Mishpatim<\/em> pericope\u201d).<\/p>\n\n<blockquote class=\"wp-block-quote is-layout-flow wp-block-quote-is-layout-flow\">\n<p class=\"wp-block-paragraph\">(R. Immanuel de Benevento) was a poor man and a downcast spirit (Isaiah 46,2) who, despite his poverty, spent money in search of treasures, and who took interest in collecting and gathering whatever he could find from the <em>Sefer ha-Zohar<\/em> and the <em>Tikkunim<\/em> . Even at night his mind found no rest; he stood with his pupils, friends and admirers to edit them, from ten manuscripts which he had in his possession, before him, which had been given to him by remarkable and chosen individuals, among whom was the renowned wise physician, a trustworthy person, may his offspring be mighty, exalted, our honorable master, R. Yehuda Blanes, may God preserve and protect him; and the most exalted, the pride and glory of enlightened people, a strong pillar, and the chief support of wisdom and our honorable master, R. Elyakim of Macerata, may God protect and preserve him. <\/p>\n<\/blockquote>\n\n<p class=\"wp-block-paragraph\">Other valuable sources are also found in the paratexts of the Zohar edition of Mantua: <\/p>\n\n<p class=\"wp-block-paragraph\">&#8211; Emmanuel de Corropoli, the second proofreader of the Mantua edition, in the introduction to the <em>princeps<\/em> edition, corroborates this information and mentions another manuscript from Safed <sup id=\"mfn-content-0000000000002dfc0000000000000000_27382-31\" class=\"modern-footnotes-footnote modern-footnotes-footnote--expands-on-desktop \" data-mfn=\"31\" data-mfn-post-scope=\"0000000000002dfc0000000000000000_27382\"><a href=\"javascript:void(0)\"  title=\"Sefer ha-Zohar , Mantua, 1558, vol. I, fol. 2b-3a.\"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-0000000000002dfc0000000000000000_27382-31\">31<\/a><\/sup><span role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"31\"><em>Sefer ha-Zohar<\/em> , Mantua, 1558, vol. I, fol. 2b-3a.<\/span> :<\/p>\n\n<blockquote class=\"wp-block-quote is-layout-flow wp-block-quote-is-layout-flow\">\n<p class=\"wp-block-paragraph\">We had to spend money to acquire valuable things ( <em>divrei hefets<\/em> ), new and old copies that had been hidden in different places, because we thought that the more copies we had, the more wisdom we could find in order to to be able to publish an exact version ( <em>ha-girsa ha-nekhonah<\/em> ). From what he endeavored to seek, our master and teacher, the perfect R. Immanuel de Benevento edited and arranged his version from clear and exact copies ( <em>ha-atakot yesharim u-nekhonim<\/em> ) considered as such by those who are connoisseurs. Today they are in the possession\u2026of the honorable man and guide ( <em>ha-nasi<\/em> ), our master Rabbi Yehuda, noblest of physicians\u2026and of our honorable master and teacher R. Elyakim\u2026of Macerata. In addition to all the copies scattered throughout Italy. Despite everything (including toil and hardship), we did not rest until we found an ancient copy of Safed &#8211; may it be rebuilt and revived quickly, nowadays! \u2013 When it reached us, in our hands, we rested on it, we added it (to the sources in our possession) and we scrutinized it as one purifies gold in order to establish the text\u2026 And in a few places we put two different readings.      <\/p>\n<\/blockquote>\n\n<p class=\"wp-block-paragraph\">The existence of this Safed manuscript could only lend renewed prestige and authority to the Mantua edition, which is regarded as the direct product of a prestigious chain of transmission originating from one of the epicenters of Kabbalah production and dissemination. This important text clearly illustrates the method used by the editors, who, like the learned printers of the Renaissance, compiled manuscript traditions <sup id=\"mfn-content-0000000000002dfc0000000000000000_27382-34\" class=\"modern-footnotes-footnote modern-footnotes-footnote--expands-on-desktop \" data-mfn=\"32\" data-mfn-post-scope=\"0000000000002dfc0000000000000000_27382\"><a href=\"javascript:void(0)\"  title=\" [\/Note that in the introduction (fol. 2b) to the Sefer ma\u2019arekhet elohut ( Mantua 1558), Yehuda Hayyat wrote: \u201cI went from strength to strength (Ps 84:8), gathering all I could from the aforementioned book (the Zohar) and collecting a little here and there until I possessed the majority of it.\u201d mfn] examine them, compare them, and verify them in order to establish a standard edition; they then choose a layout, proceed with printing, and strive to achieve the clearest possible readability for readers 32The editors of the Sefer ha-Zohar, just like the printers and publishers of major classical texts\u2014particularly those in Greek\u2014chose among different versions of the text based on ancient manuscripts from various sources; they established a version that seemed to them to be the most accurate and correct before proceeding to select the typeface, the layout, and, finally, to print. On the establishment of classical texts during the Renaissance, the lengthy technical process involving printers and proofreaders, and the reading practices of scholars, see the important works by Anthony Grafton, *Defenders of the Text: The Traditions of Scholarship in the Age of Science, 1450\u20131800*, Cambridge, Harvard University Press, 1991; ibid., *The Footnote: A Curious History*, Cambridge, Harvard University Press, 1997; ibid., *Commerce with the Classics: Ancient Books and Renaissance Readers*, Ann Arbor, University of Michigan Press, 1997; ibid., *The Culture of Correction in Renaissance Europe*, Yale, Yale University Press, 2011. [\/].     \n\n&#8211; Let us also quote the colophon of volume III of the Zohar, in which the corrector Abraham ben Meshulam of Modena explains that the publishers have collected, checked, compared a set of manuscripts 33Sefer ha-Zohar , Mantua, 1558, vol. III, fol. 300a.  \"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-0000000000002dfc0000000000000000_27382-34\">32<\/a><\/sup><span role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"32\"> [\/Note that in the introduction (fol. 2b) to <em>the Sefer ma\u2019arekhet elohut ( <\/em>Mantua 1558), Yehuda Hayyat wrote: \u201cI went from strength to strength (Ps 84:8), gathering all I could from the aforementioned book (the Zohar) and collecting a little here and there until I possessed the majority of it.\u201d mfn] examine them, compare them, and verify them in order to establish a standard edition; they then choose a layout, proceed with printing, and strive to achieve the clearest possible readability for readers <sup id=\"mfn-content-0000000000002dfc0000000000000000_27382-32\" class=\"modern-footnotes-footnote modern-footnotes-footnote--expands-on-desktop \" data-mfn=\"32\" data-mfn-post-scope=\"0000000000002dfc0000000000000000_27382\"><a href=\"javascript:void(0)\"  title=\"\"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-0000000000002dfc0000000000000000_27382-32\">32<\/a><\/sup><span role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"32\"><\/span>The editors of <em>the Sefer ha-Zohar<\/em>, just like the printers and publishers of major classical texts\u2014particularly those in Greek\u2014chose among different versions of the text based on ancient manuscripts from various sources; they established a version that seemed to them to be the most accurate and correct before proceeding to select the typeface, the layout, and, finally, to print. On the establishment of classical texts during the Renaissance, the lengthy technical process involving printers and proofreaders, and the reading practices of scholars, see the important works by Anthony Grafton, <em>*Defenders of the Text: The Traditions of Scholarship in the Age of Science, 1450\u20131800*<\/em>, Cambridge, Harvard University Press, 1991; ibid., <em>*The Footnote: A Curious History*<\/em>, Cambridge, Harvard University Press, 1997; ibid., <em>*Commerce with the Classics: Ancient Books and Renaissance Readers*<\/em>, Ann Arbor, University of Michigan Press, 1997; ibid., <em>*The Culture of Correction in Renaissance Europe*<\/em>, Yale, Yale University Press, 2011. [\/].     <br \/><br \/>\n\n<p class=\"wp-block-paragraph\">&#8211; Let us also quote the colophon of volume III of the Zohar, in which the corrector Abraham ben Meshulam of Modena explains that the publishers have collected, checked, compared a set of manuscripts <sup id=\"mfn-content-0000000000002dfc0000000000000000_27382-33\" class=\"modern-footnotes-footnote modern-footnotes-footnote--expands-on-desktop \" data-mfn=\"33\" data-mfn-post-scope=\"0000000000002dfc0000000000000000_27382\"><a href=\"javascript:void(0)\"  title=\"\"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-0000000000002dfc0000000000000000_27382-33\">33<\/a><\/sup><span role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"33\"><\/span><em>Sefer ha-Zohar<\/em> , Mantua, 1558, vol. III, fol. 300a.  <\/span>. He indicates, when fragments were missing, that he integrated into the Mantuan version parts of various manuscripts that he had collected, in order to compose a reliable version that was as complete as possible. So, for example, in the <em>parashah tsav<\/em> , he inserted a part that did not exist in most manuscripts; in <em>Parashah Pinhas<\/em>  <sup id=\"mfn-content-0000000000002dfc0000000000000000_27382-35\" class=\"modern-footnotes-footnote modern-footnotes-footnote--expands-on-desktop \" data-mfn=\"34\" data-mfn-post-scope=\"0000000000002dfc0000000000000000_27382\"><a href=\"javascript:void(0)\"  title=\"Sefer ha-Zohar , III, 300a. At the beginning of the parashat vayehi (I, 211b), the proofreaders inserted a part of the Midrash ne&#8217;elam &#8220;which they did not find in the copy of Safed&#8221;.  \"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-0000000000002dfc0000000000000000_27382-35\">34<\/a><\/sup><span role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"34\"><em>Sefer ha-Zohar<\/em> , III, 300a. At the beginning of the <em>parashat vayehi<\/em> (I, 211b), the proofreaders inserted a part of the <em>Midrash ne&#8217;elam<\/em> &#8220;which they did not find in the copy of Safed&#8221;.  <\/span>, \u201cHe included fragments that were not found in any copy except the one brought back from the holy city of Safed, a city faithful to wisdom, to our project, and to all that is sacred, where the atmosphere makes people wise.\u201d Abraham ben Meshulam also mentions, on the same folio, a manuscript that Immanuel of Benevento brought back from Thessaloniki. He was thus able to incorporate into the <em>parashah Vayikra<\/em> a fragment found only in that copy; he mentions another copy given to the printers \u201cby the noblest and most accomplished of physicians, R. Eliyahu Halfan,\u201d from Egypt, which contains a complete, \u201ccorrect and pure\u201d version of <em>*Sava d-Mishpatim*<\/em>\u2014a treatise that, in other manuscripts, was in an incomplete form.  <\/p>\n\n<p class=\"wp-block-paragraph\">The <em>Sefer ha-Zohar<\/em> was the origin of a competition between printers <sup id=\"mfn-content-0000000000002dfc0000000000000000_27382-36\" class=\"modern-footnotes-footnote modern-footnotes-footnote--expands-on-desktop \" data-mfn=\"35\" data-mfn-post-scope=\"0000000000002dfc0000000000000000_27382\"><a href=\"javascript:void(0)\"  title=\" Such competitions were, if not common, at least relatively frequent between rival printers. Let us cite, among others, the conflict between Marco Antonio Giustiniani and Alvise Bragadin over the simultaneous publication of Mishneh Torah by Maimonides (Venice, 1549-1550) and the two editions of the Bible in Yiddish published in Amsterdam (1676-1678 \/ 1679-1687 ).  \"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-0000000000002dfc0000000000000000_27382-36\">35<\/a><\/sup><span role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"35\"> Such competitions were, if not common, at least relatively frequent between rival printers. Let us cite, among others, the conflict between Marco Antonio Giustiniani and Alvise Bragadin over the simultaneous publication of <em>Mishneh Torah<\/em> by Maimonides (Venice, 1549-1550) and the two editions of the Bible in Yiddish published in Amsterdam (1676-1678 \/ 1679-1687 ).  <\/span> with the concurrent Cremona edition of 1558, printed, without <em>haskamah<\/em> , in one large-format volume <sup id=\"mfn-content-0000000000002dfc0000000000000000_27382-37\" class=\"modern-footnotes-footnote modern-footnotes-footnote--expands-on-desktop \" data-mfn=\"36\" data-mfn-post-scope=\"0000000000002dfc0000000000000000_27382\"><a href=\"javascript:void(0)\"  title=\"The Cremona edition was completed in 1560. In chronological order, we find first the edition of Cremona (1558), that of Mantua (1558), the corrected edition of Mantua and finally that supplemented by Cremona (1560). See D. Abrams, op. cit ., 2010, p.    234-241.  \"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-0000000000002dfc0000000000000000_27382-37\">36<\/a><\/sup><span role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"36\">The Cremona edition was completed in 1560. In chronological order, we find first the edition of Cremona (1558), that of Mantua (1558), the corrected edition of Mantua and finally that supplemented by Cremona (1560). See D. Abrams, op. cit <em>.,<\/em> 2010, p.    234-241.  <\/span>, by the Christian printer Vincenzo Conti and edited by the convert Vittorio Eliano <sup id=\"mfn-content-0000000000002dfc0000000000000000_27382-38\" class=\"modern-footnotes-footnote modern-footnotes-footnote--expands-on-desktop \" data-mfn=\"37\" data-mfn-post-scope=\"0000000000002dfc0000000000000000_27382\"><a href=\"javascript:void(0)\"  title=\"He was the grandson of the grammarian and poet, Elie Bahur Levita. See Carla Casetti, \u201cEliano, Vittorio\u201d, Dizionario Biografico degli Italiani , http:\/\/www.treccani.it\/enciclopedia\/vittorio-eliano_(Dizionario-Biografico ); Tipografia ebraica a Cremona 1556 &#8211; 1576 , a cura di PF Fumagalli, Roma 1985, pp. 15, 42-46.  \"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-0000000000002dfc0000000000000000_27382-38\">37<\/a><\/sup><span role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"37\">He was the grandson of the grammarian and poet, Elie Bahur Levita. See Carla Casetti, \u201cEliano, Vittorio\u201d, <em>Dizionario Biografico degli Italiani<\/em> , <a href=\"http:\/\/www.treccani.it\/enciclopedia\/vittorio-eliano_(Dizionario-Biografico\">http:\/\/www.treccani.it\/enciclopedia\/vittorio-eliano_(Dizionario-Biografico<\/a> ); <em>Tipografia ebraica a Cremona 1556<\/em> &#8211; <em>1576<\/em> , a cura di PF Fumagalli, Roma 1985, pp. 15, 42-46.  <\/span> and Samuel ibn Gattinio (Gatigno) <sup id=\"mfn-content-0000000000002dfc0000000000000000_27382-39\" class=\"modern-footnotes-footnote modern-footnotes-footnote--expands-on-desktop \" data-mfn=\"38\" data-mfn-post-scope=\"0000000000002dfc0000000000000000_27382\"><a href=\"javascript:void(0)\"  title=\" Vincenzo Conti published about 40 books in Hebrew between 1556 and 1567. See DW Amram, op.cit., 1909, p.306ff; Isaiah Sonne, Expurgation of Hebrew Books , New York, New York Public Library, 1943, p. 21ff; Hayim D. Friedberg, Toledot ha-Defus ha-Ivri bi-medinot Italyah , Tel-Aviv, Bar-Juda, 1956 2 , p. 80ff; Meir Benayahu, Ha-Defus ha-Ivri be-Krimona , Jerusalem, Makhon ben-Zvi, Mossad ha-rav kook, 1971, p.   134-136.\"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-0000000000002dfc0000000000000000_27382-39\">38<\/a><\/sup><span role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"38\"> Vincenzo Conti published about 40 books in Hebrew between 1556 and 1567. See DW Amram, op.cit., 1909, p.306ff; Isaiah Sonne, <em>Expurgation of Hebrew Books<\/em> , New York, New York Public Library, 1943, p. 21ff; Hayim D. Friedberg, <em>Toledot ha-Defus ha-Ivri bi-medinot Italyah<\/em> , Tel-Aviv, Bar-Juda, 1956 <sup>2<\/sup> , p. 80ff; Meir Benayahu, <em>Ha-Defus ha-Ivri be-Krimona<\/em> , Jerusalem, Makhon ben-Zvi, Mossad ha-rav kook, 1971, p.   134-136.<\/span>. From the title page, the originality of this version and the differences with that of Mantua appear:<\/p>\n\n<p class=\"has-text-align-center wp-block-paragraph\"><mark class=\"kt-highlight\">&#8220;The Book of Zohar \/ on the Torah, of the man of God, the holy and most remarkable Tana Rabbi Shimon bar Yohai. With many novelties, including the <em>Sitrei Torah<\/em> , the <em>Midrash Neelam<\/em> , and the additions ( <em>tossefta<\/em> ) on certain <em>parashiot<\/em> . We have added parts which do not appear (in the other editions, namely Mantua 1558), including the <em>Ra&#8217;aya Mehemna<\/em> including the parts on Genesis, the commentary ( <em>hiddushei<\/em> ) of the <em>Bahir<\/em> , the Midrash on Ruth, the Midrash <em>Hazit<\/em> , the treatise <em>Ta hazei<\/em> , the <em>Heykhalot<\/em>  <sup id=\"mfn-content-0000000000002dfc0000000000000000_27382-40\" class=\"modern-footnotes-footnote modern-footnotes-footnote--expands-on-desktop \" data-mfn=\"39\" data-mfn-post-scope=\"0000000000002dfc0000000000000000_27382\"><a href=\"javascript:void(0)\"  title=\" \"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-0000000000002dfc0000000000000000_27382-40\">39<\/a><\/sup><span role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"39\"> <\/span>, references to the location of the verses (<em>makom meha-pesuqim<\/em>), and at the end of the volume, there is a table of the biblical verses that introduce each section of the Zohar and an index of all the verses discussed one or more times in the Zohar. Printed with great care \/ in Cremona \/ the city of the great king. Our lord King Philip, may his glory be exalted, amen. <sup id=\"mfn-content-0000000000002dfc0000000000000000_27382-41\" class=\"modern-footnotes-footnote modern-footnotes-footnote--expands-on-desktop \" data-mfn=\"40\" data-mfn-post-scope=\"0000000000002dfc0000000000000000_27382\"><a href=\"javascript:void(0)\"  title=\" On the frontispiece, it is written: Zohar, followed by the end of the verse (Exodus 24:10), clear as the substance of heaven.\"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-0000000000002dfc0000000000000000_27382-41\">40<\/a><\/sup><span role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"40\"> On the frontispiece, it is written: <em>Zohar<\/em>, followed by the end of the verse (Exodus 24:10), <em>clear as the substance of heaven<\/em>.<\/span> With the permission of the vicar and the General Inquisitor, as indicated at the end of the volume  <sup id=\"mfn-content-0000000000002dfc0000000000000000_27382-42\" class=\"modern-footnotes-footnote modern-footnotes-footnote--expands-on-desktop \" data-mfn=\"41\" data-mfn-post-scope=\"0000000000002dfc0000000000000000_27382\"><a href=\"javascript:void(0)\"  title=\" At the end of the volume, we find the imprimatur in Latin, signed by the censor Galeaz Guacius on August 5, 1558. The colophon gives the date as November 21, 1558. \"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-0000000000002dfc0000000000000000_27382-42\">41<\/a><\/sup><span role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"41\"> At the end of the volume, we find the imprimatur in Latin, signed by the censor Galeaz Guacius on August 5, 1558. The colophon gives the date as November 21, 1558. <\/span>&#8220;<\/mark><\/p>\n\n<p class=\"wp-block-paragraph\">According to <sup id=\"mfn-content-0000000000002dfc0000000000000000_27382-43\" class=\"modern-footnotes-footnote modern-footnotes-footnote--expands-on-desktop \" data-mfn=\"42\" data-mfn-post-scope=\"0000000000002dfc0000000000000000_27382\"><a href=\"javascript:void(0)\"  title=\"the unnumbered introduction, (1b),  the version was : \u201cWhat we have found, we have seen in six copies, two of which showed us the way,\u201d  edited from six manuscripts \u2014 \"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-0000000000002dfc0000000000000000_27382-43\">42<\/a><\/sup><span role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"42\">the unnumbered introduction, (1b),  the version was : \u201cWhat we have found, we have seen in six copies, two of which showed us the way,\u201d  edited from six manuscripts \u2014 <\/span>and more specifically from two of them\u2014and printed in square Hebrew type. It should be noted that in 1559, the Inquisition ordered the confiscation and destruction of Jewish books in the Duchy of Milan. The first edition of the Cremona Zohar was confiscated    <sup id=\"mfn-content-0000000000002dfc0000000000000000_27382-44\" class=\"modern-footnotes-footnote modern-footnotes-footnote--expands-on-desktop \" data-mfn=\"43\" data-mfn-post-scope=\"0000000000002dfc0000000000000000_27382\"><a href=\"javascript:void(0)\"  title=\" Vincenzo Conti&#8217;s printing press was inspected by the Inquisition. They found there, among other things, 2000 copies of the Zohar out of an edition that must have included about 3000 copies. See Franco Bontempi, Storia delle comunit\u00e0 ebraiche Cremona e nella sua provincia , Milano, 2002, p. 118-120. Quoted by Saverio Campanini, art. cit., 2012, p. 254.  \"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-0000000000002dfc0000000000000000_27382-44\">43<\/a><\/sup><span role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"43\"> Vincenzo Conti&#8217;s printing press was inspected by the Inquisition. They found there, among other things, 2000 copies of the Zohar out of an edition that must have included about 3000 copies. See Franco Bontempi, <em>Storia delle comunit\u00e0 ebraiche Cremona e nella sua provincia<\/em> , Milano, 2002, p. 118-120. Quoted by Saverio Campanini, art. cit., 2012, p. 254.  <\/span>. It was therefore decided in 1559 to publish a second edition which was completed in 1560. It has a different title page and an introduction including references to the Mantua edition. Vittorio Eliano criticized the biases of the publishers of Mantua. First, regarding the choice of character Rashi, inappropriate for such a holy book. He also criticizes them for omitting some essential treatises, including the <em>Midrash Ruth<\/em> and the <em>Hiddushei ha-Bahir<\/em> . In the afterword to volume III of the Mantuan edition, printed in 1560, we read an attack by the corrector Meshulam against the work of the printers of Cremona; proof that he had read the Cremona version. He explains that it was decided to publish a &#8220;correct&#8221; concurrent version with substantial structural differences. Meshulam explains, for example, how, within the second and third volumes of the work, he cut and dispersed the <em>Ra&#8217;aya mehemna<\/em>        <sup id=\"mfn-content-0000000000002dfc0000000000000000_27382-45\" class=\"modern-footnotes-footnote modern-footnotes-footnote--expands-on-desktop \" data-mfn=\"44\" data-mfn-post-scope=\"0000000000002dfc0000000000000000_27382\"><a href=\"javascript:void(0)\"  title=\"Sefer ha-Zohar , Mantua, 1560, III, fol. 300r. In the Cremona edition, the Ra&#8217;aya mehemna begins in the Sefer bereshit (fol. 26r, column 104).   \"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-0000000000002dfc0000000000000000_27382-45\">44<\/a><\/sup><span role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"44\"><em>Sefer ha-Zohar<\/em> , Mantua, 1560, III, fol. 300r. In the Cremona edition, the <em>Ra&#8217;aya mehemna<\/em> begins in the <em>Sefer bereshit<\/em> (fol. 26r, column 104).   <\/span>.  <\/p>\n\n<p class=\"wp-block-paragraph\">This information concerning the disputes between the two printers makes it possible to reconstruct the chronology of the two editions of Mantua and Cremona which were printed jointly in 1558. It seems that that of Cremona may have slightly preceded that of Mantua. The introduction to volume I of Mantua (1558) includes, in fact, indirect criticisms against the competing edition of Cremona. A second edition was printed in Cremona in 1559; it was completed in 1560. The same year was printed volume III of the version of Mantua in the colophon of which the corrector justifies the organization of the volume and launches direct attacks against the arbitrary choices of the editors of Cremona.     <\/p>\n\n<p class=\"wp-block-paragraph\">The Mantuan edition of the <em>Sefer ha-Zohar<\/em> (1558-1560) includes three <em>quarto<\/em> volumes (I Genesis; II Shemot; III the rest of the Pentateuch.) Each page has 32 lines, either in a single column or in two columns, printed in two types of type, the initial words and headings in square type and the text in Sephardic semi-cursive (Rashi script), in a large or a smaller body, especially for additions ( <em>tossefta<\/em> ) <sup id=\"mfn-content-0000000000002dfc0000000000000000_27382-46\" class=\"modern-footnotes-footnote modern-footnotes-footnote--expands-on-desktop \" data-mfn=\"45\" data-mfn-post-scope=\"0000000000002dfc0000000000000000_27382\"><a href=\"javascript:void(0)\"  title=\"One of Vittorio Eliano&#8217;s criticisms concerns the choice of these characters (Rashi) for the edition of a holy text. The Cremona edition was printed in large square type for titles and the first words of chapters or paragraphs and in small square type for the text itself.  \"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-0000000000002dfc0000000000000000_27382-46\">45<\/a><\/sup><span role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"45\">One of Vittorio Eliano&#8217;s criticisms concerns the choice of these characters (Rashi) for the edition of a holy text. The Cremona edition was printed in large square type for titles and the first words of chapters or paragraphs and in small square type for the text itself.  <\/span>. There is a set of markers, common in Renaissance editions, intended to facilitate the use and readability of the work: for printers, registers, signatures, advertisements, intended to properly assemble the notebooks; for readers, the introduction of running titles, the clear division into treatises and foliation. The internal organization and standardization of the Zoharic text contributed, in part, to its canonization. <\/p>\n\n<p class=\"wp-block-paragraph\">The concurrent edition of Cremona (1558) served as a model until the 18th century, for the edition of Lublin (1623) <sup>and<\/sup> Sulzbach (1684). The Zohar was printed twice in Amsterdam (1714 and 1728), based on the Mantua edition. Since that time, the Cremona edition was ignored and that of Mantua was considered the reference edition on which all subsequent editions conformed, reproducing the same structure and adopting the same foliotation.  <\/p>\n\n<p class=\"wp-block-paragraph\">Note &#8211; common practice among printers of the <sup>sixteenth<\/sup> century who could insert additions, corrections, change the layout, when preparing a second edition &#8211; that there are two different states of the beginning of volume I of the edition of the Zohar of Mantua<sup id=\"mfn-content-0000000000002dfc0000000000000000_27382-47\" class=\"modern-footnotes-footnote modern-footnotes-footnote--expands-on-desktop \" data-mfn=\"46\" data-mfn-post-scope=\"0000000000002dfc0000000000000000_27382\"><a href=\"javascript:void(0)\"  title=\"On this aspect see D. Abrams, op.cit ., 2010, p. 235, 240-241.  \"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-0000000000002dfc0000000000000000_27382-47\">46<\/a><\/sup><span role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"46\">On this aspect see D. Abrams, op.cit <em>.,<\/em> 2010, p. 235, 240-241.  <\/span>. This therefore implies that there was an initial version of the volume, followed by a revised version. Furthermore\u2014and this is one of the key points of divergence between the Cremona and Mantua editions\u2014certain treatises appear in different locations in the Cremona and Mantua editions.<sup id=\"mfn-content-0000000000002dfc0000000000000000_27382-48\" class=\"modern-footnotes-footnote modern-footnotes-footnote--expands-on-desktop \" data-mfn=\"47\" data-mfn-post-scope=\"0000000000002dfc0000000000000000_27382\"><a href=\"javascript:void(0)\"  title=\" See D. Abrams, \u201cThe Printing of the Zohar in Mantua: The Printers\u2019 Self-Awareness in Producing a Standardized Text,\u201d Kabbalah,  forthcoming  in 2019. \"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-0000000000002dfc0000000000000000_27382-48\">47<\/a><\/sup><span role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"47\"> See D. Abrams, \u201cThe Printing of the Zohar in Mantua: The Printers\u2019 Self-Awareness in Producing a Standardized Text,\u201d <em>Kabbalah,  forthcoming <\/em> in 2019. <\/span> <\/p>\n\n<p class=\"wp-block-paragraph\">&#8211; The Mantua edition begins with the <em>hakdamah ha-zohar<\/em> ; this part was inserted in the <em>parsha bereshit<\/em> in the Cremona volume.<\/p>\n\n<p class=\"wp-block-paragraph\">&#8211; The <em>Midrash ne&#8217;elam<\/em> and the <em>Ra&#8217;aya meheimna<\/em> has been cut and inserted into different parts of the two editions.<\/p>\n\n<p class=\"wp-block-paragraph\">&#8211; The <em>Sifra d-tsiniuta<\/em> is found in the Mantua version in the <em>parsha terumah<\/em> while it is found in the <em>parshat bereshit<\/em> in the Cremona edition. <em> <\/em><\/p>\n\n<p class=\"wp-block-paragraph\">&#8211; The <em>Midrash Ruth<\/em> and the <em>Sefer ha-Bahir<\/em> are found only in the Cremona version.<\/p>\n\n<p class=\"wp-block-paragraph\"><em>&#8211;<\/em> The <em>Tikkunei ha-zohar<\/em> are absent from the Cremona edition. They were published in Mantua in 1557. <\/p>\n\n<p class=\"wp-block-paragraph\">&#8211; Passages relating to the Exodus are in Hebrew in the Cremona version and in Aramaic in the Mantua version<sup id=\"mfn-content-0000000000002dfc0000000000000000_27382-49\" class=\"modern-footnotes-footnote modern-footnotes-footnote--expands-on-desktop \" data-mfn=\"48\" data-mfn-post-scope=\"0000000000002dfc0000000000000000_27382\"><a href=\"javascript:void(0)\"  title=\"Ronit Meroz explains that these passages were originally written in Hebrew in Palestine or Egypt, then translated into Aramaic. See Ronit Meroz, \u201cThe Middle Eastern Origins of Kabbalah\u201d, The Journal for the Study of Sephardic and Mizrahi Jewry , 2007, p.  40-41, 49.  \"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-0000000000002dfc0000000000000000_27382-49\">48<\/a><\/sup><span role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"48\">Ronit Meroz explains that these passages were originally written in Hebrew in Palestine or Egypt, then translated into Aramaic. See Ronit Meroz, \u201cThe Middle Eastern Origins of Kabbalah\u201d, <em>The Journal for the Study of Sephardic and Mizrahi Jewry<\/em> , 2007, p.  40-41, 49.  <\/span>.<\/p>\n\n<p class=\"wp-block-paragraph\">&#8211; The Mantua editors included fragments that, in their view, did not belong in the Zohar. Thus, at the beginning of the <em>parasha Vahehi<\/em>, we find this fragment in which the competing edition is denounced as the work of ignorant and unwise people who have failed to grasp the meaning of the text<sup id=\"mfn-content-0000000000002dfc0000000000000000_27382-50\" class=\"modern-footnotes-footnote modern-footnotes-footnote--expands-on-desktop \" data-mfn=\"49\" data-mfn-post-scope=\"0000000000002dfc0000000000000000_27382\"><a href=\"javascript:void(0)\"  title=\": *Sefer ha-Zohar*, Mantua, 1558, Vol. I, fol. 211b\u2013216a; cited by B. Huss, op. cit., 2008, pp. 131\u2013132:\"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-0000000000002dfc0000000000000000_27382-50\">49<\/a><\/sup><span role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"49\">: <em>*Sefer ha-Zohar*<\/em>, Mantua, 1558, Vol. I, fol. 211b\u2013216a; cited by B. Huss, op. cit., 2008, pp. 131\u2013132:<\/span>   <\/p>\n\n<blockquote class=\"wp-block-quote is-layout-flow wp-block-quote-is-layout-flow\">\n<p class=\"wp-block-paragraph\">The proofreaders (<em>magihim<\/em>) say: Based on the language, it is clear that this is not part of <em>the Sefer ha-Zohar<\/em>, just as light is distinct from darkness. In our opinion, this comes from<em> the Midrash Ne\u2019elam.<\/em> It was originally written in the holy language, and the so-called sages (<em>ha-mithakhamaim<\/em>) altered the true original language; because they did not understand the language and did not know how to use it properly, they failed to grasp the meaning and intent of the text; it was transformed into a sealed book (<em>ha-sefer ha-hatum<\/em>) for those who attempt to understand it. We would have omitted it since it was not included in the manuscript from Safed\u2014may it be rebuilt speedily\u2014 today, but since they might have noticed that it had been omitted, and might have boasted and claimed that our work was flawed, we printed it as it was, unable to correct what had been distorted.    <\/p>\n<\/blockquote>\n\n<p class=\"wp-block-paragraph\">Let us point out, on the other hand, that, in volumes II and III of Mantua, we read short notes, intra-textual annotations by the editors-correctors ( <em>amar ha-magiya, amru ha-magi&#8217;im<\/em> ) on the distinction between the body of the Zohar and peripheral treatises (referred to as <em>hiddushim<\/em> ) and on the justification for the insertion of various fragments. I am only mentioning this formal question concerning the integration or the fragmentation of certain treaties <sup id=\"mfn-content-0000000000002dfc0000000000000000_27382-51\" class=\"modern-footnotes-footnote modern-footnotes-footnote--expands-on-desktop \" data-mfn=\"50\" data-mfn-post-scope=\"0000000000002dfc0000000000000000_27382\"><a href=\"javascript:void(0)\"  title=\"See the list of choices made by the proofreaders in the article by Daniel Abrams, art.cit., Kabbalah , p. 23-24 (to be published in 2019).  \"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-0000000000002dfc0000000000000000_27382-51\">50<\/a><\/sup><span role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"50\">See the list of choices made by the proofreaders in the article by Daniel Abrams, art.cit., <em>Kabbalah<\/em> , p. 23-24 (to be published in 2019).  <\/span>. These structural differences testify to the importance of the work of the editors in the constitution of the zoharic corpus and the debates which opposed them. The <em>Sefer ha-Zohar<\/em> is, at the same time, in the process of canonization, and in continual formation, transformation and fluctuation according to the composers who organized it. <\/p>\n\n<p class=\"wp-block-paragraph\">The printing of the Zohar aroused a violent controversy of which the paratext of the Mantua edition provides much information.<sup id=\"mfn-content-0000000000002dfc0000000000000000_27382-52\" class=\"modern-footnotes-footnote modern-footnotes-footnote--expands-on-desktop \" data-mfn=\"51\" data-mfn-post-scope=\"0000000000002dfc0000000000000000_27382\"><a href=\"javascript:void(0)\"  title=\"This controversy has given rise to various articles\u2014on which we have based the drafting of this section of the article\u2014including Simha Assaf, \u201cLe-Pulmus al hadpasat sifre kabbalah,\u201d Sinai, 5 , 1939\u20131940, pp. 360\u2013368; Isaiah Tishby, \u201cHa-Pulmus al sefer ha-zohar ba-meah ha-shesh esreh be-italyah,\u201d *Hiqrei kabbalah u-sheluhoteha*, Jerusalem, Magnes, I, 1982, pp. 131\u2013182; Ephraim Kupfer, \u201cTe\u2019udot hadashot be-inyan ha-pulmus ba-devar haspasat Sefer ha-Zohar,\u201d Mikhael, I, 1972, pp. 302\u2013318; Boaz Huss, op. cit., 2016, pp. 191\u2013200. On the difficulties encountered during the printing of the Zohar, see Yaakov Boksenboim, *Iggeret melamedim: Italy 1555\u20131591*, Tel Aviv, Beit-ha-sefer le-mada\u2019e ha-Yahadut al shem \u1e24ayyim Rozenberg, Tel Aviv University, 1985, pp. 270\u2013278.    \"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-0000000000002dfc0000000000000000_27382-52\">51<\/a><\/sup><span role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"51\">This controversy has given rise to various articles\u2014on which we have based the drafting of this section of the article\u2014including Simha Assaf, \u201cLe-Pulmus al hadpasat sifre kabbalah,\u201d <em>Sinai, 5 <\/em>, 1939\u20131940, pp. 360\u2013368; Isaiah Tishby, \u201cHa-Pulmus al sefer ha-zohar ba-meah ha-shesh esreh be-italyah,\u201d <em>*Hiqrei kabbalah u-sheluhoteha*<\/em>, Jerusalem, Magnes, I, 1982, pp. 131\u2013182; Ephraim Kupfer, \u201cTe\u2019udot hadashot be-inyan ha-pulmus ba-devar haspasat Sefer ha-Zohar,\u201d <em>Mikhael<\/em>, I, 1972, pp. 302\u2013318; Boaz Huss, op. cit., 2016, pp. 191\u2013200. On the difficulties encountered during the printing of the Zohar, see Yaakov Boksenboim, <em>*Iggeret melamedim: Italy 1555\u20131591*<\/em>, Tel Aviv, Beit-ha-sefer le-mada\u2019e ha-Yahadut al shem \u1e24ayyim Rozenberg, Tel Aviv University, 1985, pp. 270\u2013278.    <\/span>. This &#8220;battle of the ancients and the moderns&#8221; is, in particular, centered on the questions raised by the progress of the printing press and by the writing down of mystical traditions: to what extent was it possible to reveal to a greater number of readers and, possibly, female readers, texts, all the more esoteric, which, until then, remained the prerogative of a restricted elite <sup id=\"mfn-content-0000000000002dfc0000000000000000_27382-53\" class=\"modern-footnotes-footnote modern-footnotes-footnote--expands-on-desktop \" data-mfn=\"52\" data-mfn-post-scope=\"0000000000002dfc0000000000000000_27382\"><a href=\"javascript:void(0)\"  title=\"As Joseph Hacker explains, should the Zohar remain an esoteric science accessible to a few individuals of a high religious culture or enter the public domain: &#8220;Should the Kabbalah, from an esoteric science, be transformed into a exoteric knowledge? see Joseph Hacker, \u201cIggeret hadash min ha-pulmus al hadpasat ha-Zohar be-Italyah\u201d, in Masuot: mehkarim be-sifrut ha-kabbalah uve-mahsehvet yisrael mukdashim le-zikhro shel prof. Efraim Gottlieb , ed. by Michal Oron, Zdam Goldreich, Jerusalem, Mossad Bialik, 1994, p120-130. \"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-0000000000002dfc0000000000000000_27382-53\">52<\/a><\/sup><span role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"52\">As Joseph Hacker explains, should the Zohar remain an esoteric science accessible to a few individuals of a high religious culture or enter the public domain: &#8220;Should the Kabbalah, from an esoteric science, be transformed into a exoteric knowledge? see Joseph Hacker, \u201cIggeret hadash min ha-pulmus al hadpasat ha-Zohar be-Italyah\u201d, in<em> Masuot: mehkarim be-sifrut ha-kabbalah uve-mahsehvet yisrael mukdashim le-zikhro shel prof. Efraim Gottlieb <\/em>, ed. by Michal Oron, Zdam Goldreich, Jerusalem, Mossad Bialik, 1994, p120-130. <\/span>? What  <\/p>\n\n<p class=\"wp-block-paragraph\">consequences involves the public revelation of a canonical text which, until then, was transmitted by a master, initiate and initiator, to a disciple? To what extent has the traditional study been upset by this new mode of transmission? What impact on traditional Jewish culture could the mechanical reproduction of the printed book and the public revelation of secret, hidden, sealed traditions have? On the other hand, did the printed canonical texts possess the same degree of sanctity as those copied by scribes from manuscripts?    <sup id=\"mfn-content-0000000000002dfc0000000000000000_27382-54\" class=\"modern-footnotes-footnote modern-footnotes-footnote--expands-on-desktop \" data-mfn=\"53\" data-mfn-post-scope=\"0000000000002dfc0000000000000000_27382\"><a href=\"javascript:void(0)\"  title=\"This question is, in particular, addressed by the decision-maker Benjamin Solnik. He replies that a printed book has as much sanctity as a manuscript copy. See Benyamin Slonik, Masat Binyamin, no. 99-100. See Mark Hurvitz, The Rabbinic Perception of Printing as Depicted in Haskamot and Responsa, Cincinnati, Hebrew Union College, Jewish Institute of Religion, 1978, p.    72-95.  \"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-0000000000002dfc0000000000000000_27382-54\">53<\/a><\/sup><span role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"53\">This question is, in particular, addressed by the decision-maker Benjamin Solnik. He replies that a printed book has as much sanctity as a manuscript copy. See Benyamin Slonik, <em>Masat Binyamin,<\/em> no. 99-100. See Mark Hurvitz, <em>The Rabbinic Perception of Printing as Depicted in Haskamot and Responsa,<\/em> Cincinnati, Hebrew Union College, Jewish Institute of Religion, 1978, p.    72-95.  <\/span> ?<\/p>\n\n<p class=\"wp-block-paragraph\">On the one hand, we find the opponents of printing, who were hostile to the public disclosure and dissemination of mystical traditions. Some rabbis feared that halakhic texts would become set in stone, without being discussed or commented on orally by the masters; they were equally outraged to see the <em>innermost secrets<\/em> of the Torah revealed to the <em>uninitiated<\/em>, who could study and interpret them on their own from a printed book, without the guidance of a teacher who initiates disciples through oral transmission. The printed circulation of the Zohar profoundly transformed the traditional methods of disseminating exoteric and esoteric knowledge. The reading practices introduced by the printed book\u2014whether individual, private, or collective within small study circles\u2014 tended to disseminate complex knowledge that the uneducated or less literate were often unable to master\u2014knowledge they could handle as they pleased, at the risk of idolatry or even heresy   <sup id=\"mfn-content-0000000000002dfc0000000000000000_27382-55\" class=\"modern-footnotes-footnote modern-footnotes-footnote--expands-on-desktop \" data-mfn=\"54\" data-mfn-post-scope=\"0000000000002dfc0000000000000000_27382\"><a href=\"javascript:void(0)\"  title=\"The Sefer ha-Zohar was, for example, studied from a messianic perspective by the disciples of Sabbatai Tsevi. See Ada Rapoport-Albert, Women and the Messianic Heresy of Sabbatai Zevi, Oxford, Litman Library, 2011, p.122-131. The controversy in the 18th century between Yaakov Emden and Yonathan Eybeschutz testifies to the violence of the debates surrounding the distribution of kabbalistic amulets and magical practices. See Sabbatian Heresy, ed. by Pawel Maciejko, Waltham, Brandeis University Press, 2017, p.     115-139.  \"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-0000000000002dfc0000000000000000_27382-55\">54<\/a><\/sup><span role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"54\">The <em>Sefer ha-Zohar<\/em> was, for example, studied from a messianic perspective by the disciples of Sabbatai Tsevi. See Ada Rapoport-Albert, <em>Women and the Messianic Heresy of Sabbatai Zevi,<\/em> Oxford, Litman Library, 2011, p.122-131. The controversy in the 18th century between Yaakov Emden and Yonathan Eybeschutz testifies to the violence of the debates surrounding the distribution of kabbalistic amulets and magical practices. See <em>Sabbatian Heresy,<\/em> ed. by Pawel Maciejko, Waltham, Brandeis University Press, 2017, p.     115-139.  <\/span>.<\/p>\n\n<p class=\"wp-block-paragraph\">The controversy took place, first of all, in a local context. One of the rabbis of Pesaro, Jacob Israel ben Raphael Finzi <sup id=\"mfn-content-0000000000002dfc0000000000000000_27382-56\" class=\"modern-footnotes-footnote modern-footnotes-footnote--expands-on-desktop \" data-mfn=\"55\" data-mfn-post-scope=\"0000000000002dfc0000000000000000_27382\"><a href=\"javascript:void(0)\"  title=\" From the branch of Recanati. See Eliott Horowitz, &#8220;Families and their Fortunes: the Jews of Modern Italy&#8221;, Cultures of the Jews, ed. by David Biale, New York, Schocken, 2002, p.   604-610.\"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-0000000000002dfc0000000000000000_27382-56\">55<\/a><\/sup><span role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"55\"> From the branch of Recanati. See Eliott Horowitz, &#8220;Families and their Fortunes: the Jews of Modern Italy&#8221;, <em>Cultures of the Jews,<\/em> ed. by David Biale, New York, Schocken, 2002, p.   604-610.<\/span>, who had lived in Mantua, openly expressed his opposition to printing. He explains, among<sup id=\"mfn-content-0000000000002dfc0000000000000000_27382-57\" class=\"modern-footnotes-footnote modern-footnotes-footnote--expands-on-desktop \" data-mfn=\"56\" data-mfn-post-scope=\"0000000000002dfc0000000000000000_27382\"><a href=\"javascript:void(0)\"  title=\"other things\u2014S. Assaf, op. cit., 1939\u20131940, p. 4\u2014that Jacob Finzi feared the Zohar might fall into the hands of Christians: \u201cThey will copy it into their own language and do with it as they please.\u201d They might use the mystical and Kabbalistic writings for proselytizing purposes. See S. Assaf, op. cit., p. 8.: \"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-0000000000002dfc0000000000000000_27382-57\">56<\/a><\/sup><span role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"56\">other things\u2014S. Assaf, op. cit., 1939\u20131940, p. 4\u2014that Jacob Finzi feared the Zohar might fall into the hands of Christians: \u201cThey will copy it into their own language and do with it as they please.\u201d They might use the mystical and Kabbalistic writings for proselytizing purposes. See S. Assaf, op. cit., p. 8.: <\/span>  <\/p>\n\n<blockquote class=\"wp-block-quote is-layout-flow wp-block-quote-is-layout-flow\">\n<p class=\"wp-block-paragraph\">Through the printing press, a person will come to study Kabbalah on their own, without a partner. And even young people, children, and people who are not respectable (will engage in it), which is against the rule: A person should not study without a partner, he should be middle-aged, modest and respectable <\/p>\n<\/blockquote>\n\n<p class=\"wp-block-paragraph\">  A <em>parnass<\/em> from Pesaro, R. Menahem da Pollino (Fologno), also pressured Jacob Finzi to ban the publication. In May 1558, immediately after the publication of <em>the Tikkunei ha-Zohar<\/em> and the Zohar, Jacob Finzi launched a fierce diatribe against these publications and, more generally, against the public disclosure of all Kabbalistic texts<sup id=\"mfn-content-0000000000002dfc0000000000000000_27382-58\" class=\"modern-footnotes-footnote modern-footnotes-footnote--expands-on-desktop \" data-mfn=\"57\" data-mfn-post-scope=\"0000000000002dfc0000000000000000_27382\"><a href=\"javascript:void(0)\"  title=\". On May 29, 1558, Finzi once again condemned the printing of the Zohar, as did Moshe Basola and, possibly, David ben Raphael of Tosiniano, Me\u00efr Katzenellenbogen, and Judah Ortil (Ortili). See S. Assaf, op. cit., 1939\u20131940, p. 241; I. Tishby, op. cit., I, 1982, pp. 133\u2013134.\"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-0000000000002dfc0000000000000000_27382-58\">57<\/a><\/sup><span role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"57\">. On May 29, 1558, Finzi once again condemned the printing of the Zohar, as did Moshe Basola and, possibly, David ben Raphael of Tosiniano, Me\u00efr Katzenellenbogen, and Judah Ortil (Ortili). See S. Assaf, op. cit., 1939\u20131940, p. 241; I. Tishby, op. cit., I, 1982, pp. 133\u2013134.<\/span>: <\/p>\n\n<blockquote class=\"wp-block-quote is-layout-flow wp-block-quote-is-layout-flow\">\n<p class=\"wp-block-paragraph\">I was very angry for the Lord and the Holy Torah \u2013 the teachings of Kabbalah, trampled on by the impudent and gobbled up by legions, published in the streets and markets, made available to unworthy people.<\/p>\n<\/blockquote>\n\n<p class=\"wp-block-paragraph\">This virulent opposition fits, more generally, in the cultural context of the time which sees the beginnings of the popularization of the Kabbalah. Let us refer to the famous <em>responsum<\/em> of Moshe Isserles in his work <em>Torat ha-Olah<\/em> (Prague, 1570)  <sup id=\"mfn-content-0000000000002dfc0000000000000000_27382-59\" class=\"modern-footnotes-footnote modern-footnotes-footnote--expands-on-desktop \" data-mfn=\"58\" data-mfn-post-scope=\"0000000000002dfc0000000000000000_27382\"><a href=\"javascript:void(0)\"  title=\"Moshe Isserles, Torat ha-Olah, Prague, 1570, 4\/3, p. 72b. Quoted by Jacob Elbaum. Petihut ve-histaggerut: ha-yetsirah ha-ruhanit ha-sifrutit be-Polin uve-artsot Ashkenaz be-shilhe ha-meah ha-shesh-esreh , Jerusalem, Magnes Press, 1990, p.   183.\"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-0000000000002dfc0000000000000000_27382-59\">58<\/a><\/sup><span role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"58\">Moshe Isserles, <em>Torat ha-Olah,<\/em> Prague, 1570, 4\/3, p. 72b. Quoted by Jacob Elbaum. <em>Petihut ve-histaggerut: ha-yetsirah ha-ruhanit ha-sifrutit be-Polin uve-artsot Ashkenaz be-shilhe ha-meah ha-shesh-esreh<\/em> , Jerusalem, Magnes Press, 1990, p.   183.<\/span>  :<\/p>\n\n<blockquote class=\"wp-block-quote is-layout-flow wp-block-quote-is-layout-flow\">\n<p class=\"wp-block-paragraph\">Many ordinary people rush to study Kabbalah because it is highly desirable in their eyes\u2026 Scholars must already understand it; all the more so must laypeople\u2014who cannot tell their right from their left, who grope in the dark, who cannot even interpret the Torah <em>portion<\/em> with Rashi\u2019s commentary\u2014rush to study Kabbalah  <\/p>\n<\/blockquote>\n\n<p class=\"wp-block-paragraph\">At the same time, one could list a series of halakhic authorities, rabbis, and scholars who fought against the spread of mystical writings. These controversies reflect the traditional opposition between Talmudists, philosophers, and mystics from the Middle Ages through the modern era<sup id=\"mfn-content-0000000000002dfc0000000000000000_27382-60\" class=\"modern-footnotes-footnote modern-footnotes-footnote--expands-on-desktop \" data-mfn=\"59\" data-mfn-post-scope=\"0000000000002dfc0000000000000000_27382\"><a href=\"javascript:void(0)\"  title=\". On these controversies, see, in particular, Georges Vajda, *Research on Philosophy and Kabbalah in Medieval Jewish Thought*, Paris, Mouton, 1962; Jacob ben Sheshet of Girona, *Le Meshiv Devar\u00eem Nekhoh\u00eem*, *Book of the Correct Response*: An Anti-Maimonidean Kabbalistic Controversy, ed. by Jacqueline L\u00e9vy, Paris, Lahy, 2010; Shem Tov Falaquera, The Harmony of the Torah and Philosophy: Epistle of the Controversy, ed. by David Lemler, Paris, Hermann, 2014.\"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-0000000000002dfc0000000000000000_27382-60\">59<\/a><\/sup><span role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"59\">. On these controversies, see, in particular, Georges Vajda, *Research on Philosophy and Kabbalah in Medieval Jewish Thought*, Paris, Mouton, 1962; Jacob ben Sheshet of Girona, *Le Meshiv Devar\u00eem Nekhoh\u00eem*, *Book of the Correct Response*: An Anti-Maimonidean Kabbalistic Controversy, ed. by Jacqueline L\u00e9vy, Paris, Lahy, 2010; Shem Tov Falaquera, The Harmony of the Torah and Philosophy: Epistle of the Controversy, ed. by David Lemler, Paris, Hermann, 2014.<\/span> Let us mention Me\u00efr Katzenellenbogen, the Maharam, Chief Rabbi of Padua, who, in 1558, issued two decrees against the study of<sup id=\"mfn-content-0000000000002dfc0000000000000000_27382-61\" class=\"modern-footnotes-footnote modern-footnotes-footnote--expands-on-desktop \" data-mfn=\"60\" data-mfn-post-scope=\"0000000000002dfc0000000000000000_27382\"><a href=\"javascript:void(0)\"  title=\"Kabbalah; Isaiah Tishby, op. cit., I, 1982, p. 134; Boaz Huss, op. cit., 2016, p. 191.  We should  alsomention \"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-0000000000002dfc0000000000000000_27382-61\">60<\/a><\/sup><span role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"60\">Kabbalah; Isaiah Tishby, op. cit., I, 1982, p. 134; Boaz Huss, op. cit., 2016, p. 191.  We should  alsomention <\/span> Yosef Yaabetz, a Sephardic Jew expelled from Spain who took refuge in Mantua at the end of the<sup>15th<\/sup> century, where he served as <em>a darshan<\/em> (preacher). Although influenced by Kabbalah, in his <em>*Or ha-Hayyim*<\/em>, included in the <em>*Ma\u2019amar ha-ahdut*<\/em> (Ferrara, 1554), he criticizes the ignorant and godless who study mysticism before having mastered the basic texts of the Bible, the Mishnah, and the Talmud   <sup id=\"mfn-content-0000000000002dfc0000000000000000_27382-62\" class=\"modern-footnotes-footnote modern-footnotes-footnote--expands-on-desktop \" data-mfn=\"61\" data-mfn-post-scope=\"0000000000002dfc0000000000000000_27382\"><a href=\"javascript:void(0)\"  title=\"Yosef Yaabetz, Or ha-hayyim , Warsaw, 1871, p. 13a.  \"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-0000000000002dfc0000000000000000_27382-62\">61<\/a><\/sup><span role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"61\">Yosef Yaabetz, <em>Or ha-hayyim<\/em> , Warsaw, 1871, p. 13a.  <\/span> The main criticisms were made by Elie Del Medigo, Averroist philosopher and Maimonidian<sup id=\"mfn-content-0000000000002dfc0000000000000000_27382-63\" class=\"modern-footnotes-footnote modern-footnotes-footnote--expands-on-desktop \" data-mfn=\"62\" data-mfn-post-scope=\"0000000000002dfc0000000000000000_27382\"><a href=\"javascript:void(0)\"  title=\"See HJ Hames, &#8220;Elia del Medigo, an Archetype of the Halakhic Man&#8221;, Traditio , 56, 2001, p. 213-227.  \"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-0000000000002dfc0000000000000000_27382-63\">62<\/a><\/sup><span role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"62\">See HJ Hames, &#8220;Elia del Medigo, an Archetype of the Halakhic Man&#8221;, <em>Traditio<\/em> , 56, 2001, p. 213-227.  <\/span>, author of the <em>Behinat ha-dat<\/em> , dated to the 1490s and published, by his great-nephew, Shlomo Delmedigo, in 1629 in Hanau (Pseudo-Basel) in the <em>Ta&#8217;alumot hochma<\/em> (&#8220;depths of wisdom&#8221;)<sup id=\"mfn-content-0000000000002dfc0000000000000000_27382-64\" class=\"modern-footnotes-footnote modern-footnotes-footnote--expands-on-desktop \" data-mfn=\"63\" data-mfn-post-scope=\"0000000000002dfc0000000000000000_27382\"><a href=\"javascript:void(0)\"  title=\"Eliya Delmedigo, Behinat ha-dat , ed. by Yaakov Y. Ross, Tel-Aviv, Beit ha-sefer le-mada&#8217;e ha-Yahadut &#8216;al shem \u1e24ayyim Rozenberg, Universi\u1e6dah Tel Aviv, 1984; ibid., Review of Religion, ed. by Maurice-Ruben Hayoun, Paris, Cerf, 1992, p. 91-93.  \"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-0000000000002dfc0000000000000000_27382-64\">63<\/a><\/sup><span role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"63\">Eliya Delmedigo, <em>Behinat ha-dat<\/em> , ed. by Yaakov Y. Ross, Tel-Aviv, Beit ha-sefer le-mada&#8217;e ha-Yahadut &#8216;al shem \u1e24ayyim Rozenberg, Universi\u1e6dah Tel Aviv, 1984; ibid., <em>Review of Religion,<\/em> ed. by Maurice-Ruben Hayoun, Paris, Cerf, 1992, p. 91-93.  <\/span> Note that Elie Delmedigo was in contact in Florence with Pic de la Mirandola to whom he taught the rudiments of Hebrew. His criticism of the Kabbalah, a &#8220;cobbler of corrupt ideas&#8221;, focuses on the authenticity of the Zohar. The Talmud and its commentators, including Rashi, know nothing of Kabbalistic doctrines; Shimon bar Yohai cannot be the author of the Zohar in which many authorities from after his time are cited. Taking up the philosophical arguments of Maimonides <sup id=\"mfn-content-0000000000002dfc0000000000000000_27382-65\" class=\"modern-footnotes-footnote modern-footnotes-footnote--expands-on-desktop \" data-mfn=\"64\" data-mfn-post-scope=\"0000000000002dfc0000000000000000_27382\"><a href=\"javascript:void(0)\"  title=\"Maimonides, Guide des \u00e9gar\u00e9s, Lagrasse, Verdier, 1979, book I, 50-60.\"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-0000000000002dfc0000000000000000_27382-65\">64<\/a><\/sup><span role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"64\">Maimonides, <em>Guide des \u00e9gar\u00e9s,<\/em> Lagrasse, Verdier, 1979, book I, 50-60.<\/span> Delmedigo rejects the idea of a chain of being, symbolized by the ten divine attributes ( <em>sefirot<\/em> ). He also rejects theurgic practices concerning the influence of human beings on the superior worlds. These anti-kabalistic criticisms are part of a tradition of thought, of which we can trace some milestones. Let us mention the rationalist philosopher Moshe ben Sabbata\u00ef       <sup id=\"mfn-content-0000000000002dfc0000000000000000_27382-66\" class=\"modern-footnotes-footnote modern-footnotes-footnote--expands-on-desktop \" data-mfn=\"65\" data-mfn-post-scope=\"0000000000002dfc0000000000000000_27382\"><a href=\"javascript:void(0)\"  title=\" Jean-Pierre Rothschild, Moses b. Sabbata\u00ef, Jewish reader of the &#8216;Book of Causes&#8217; and adversary of the Kabbalah, in Italy, circa 1340 , Tunrhout, Brepols, 2018.\"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-0000000000002dfc0000000000000000_27382-66\">65<\/a><\/sup><span role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"65\"> Jean-Pierre Rothschild, <em>Moses b. Sabbata\u00ef, Jewish reader of the &#8216;Book of Causes&#8217; and adversary of the Kabbalah, in Italy, circa 1340 <\/em>, Tunrhout, Brepols, 2018.<\/span> ; let us also quote Yehuda Messer Leon, who issued a decree to the <em>yeshivas<\/em> of northern Italy to banish the study of the Kabbalah <sup id=\"mfn-content-0000000000002dfc0000000000000000_27382-67\" class=\"modern-footnotes-footnote modern-footnotes-footnote--expands-on-desktop \" data-mfn=\"66\" data-mfn-post-scope=\"0000000000002dfc0000000000000000_27382\"><a href=\"javascript:void(0)\"  title=\" Hava Tirosh-Rothschild, Between Worlds, the Life and Thought of Rabbi David ben Judah Messer Leon, Albany, State University of New York, 1991, p. 26.\"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-0000000000002dfc0000000000000000_27382-67\">66<\/a><\/sup><span role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"66\"> Hava Tirosh-Rothschild, <em>Between Worlds, the Life and Thought of Rabbi David ben Judah Messer Leon,<\/em> Albany, State University of New York, 1991, p. 26.<\/span>; Leo of Modena (1571-1648) in his <em>Ari Nohem<\/em> (\u201cRoaring Lion\u201d) castigated the printing press as a cause of the downfall of traditional culture <sup id=\"mfn-content-0000000000002dfc0000000000000000_27382-68\" class=\"modern-footnotes-footnote modern-footnotes-footnote--expands-on-desktop \" data-mfn=\"67\" data-mfn-post-scope=\"0000000000002dfc0000000000000000_27382\"><a href=\"javascript:void(0)\"  title=\" We find the same arguments in Yehezkiel Landau, rabbi of Prague, see Noda bi-Yehudah , 1776, Part I, Yoreh de&#8217;ah 74; part II, Yoreh de&#8217;ah 210. On Landau&#8217;s ambivalent attitude towards the Kabbalah, see Sharon Flatto, The Kabbalistic Culture of Eighteenth-Century Prague, Ezekiel Landau (the noda biyhudah) and his Contemporaries\u201d, Oxford, Littman Library, 2010, p.  128-139.    \"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-0000000000002dfc0000000000000000_27382-68\">67<\/a><\/sup><span role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"67\"> We find the same arguments in Yehezkiel Landau, rabbi of Prague, see <em>Noda bi-Yehudah<\/em> , 1776, Part I, <em>Yoreh de&#8217;ah<\/em> 74; part II, <em>Yoreh de&#8217;ah<\/em> 210. On Landau&#8217;s ambivalent attitude towards the Kabbalah, see Sharon Flatto, <em>The Kabbalistic Culture of Eighteenth-Century Prague, Ezekiel Landau (the<\/em> noda biyhudah) <em>and his Contemporaries\u201d,<\/em> Oxford, Littman Library, 2010, p.  128-139.  <em> <\/em> <\/span>training Christian theologians and kabbalists to seize kabbalistic doctrines to strengthen their own religion<sup id=\"mfn-content-0000000000002dfc0000000000000000_27382-69\" class=\"modern-footnotes-footnote modern-footnotes-footnote--expands-on-desktop \" data-mfn=\"68\" data-mfn-post-scope=\"0000000000002dfc0000000000000000_27382\"><a href=\"javascript:void(0)\"  title=\"Yaakov Dweck, The Scandal of Kabbalah, Leon Modena, Jewish Mysticism, Early Modern Venice , Princeton, Princetoon University Press, 2011, p. 61-100.  \"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-0000000000002dfc0000000000000000_27382-69\">68<\/a><\/sup><span role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"68\">Yaakov Dweck, <em>The Scandal of Kabbalah, Leon Modena, Jewish Mysticism, Early Modern Venice<\/em> , Princeton, Princetoon University Press, 2011, p. 61-100.  <\/span>. Add Jacob Emden <sup id=\"mfn-content-0000000000002dfc0000000000000000_27382-70\" class=\"modern-footnotes-footnote modern-footnotes-footnote--expands-on-desktop \" data-mfn=\"69\" data-mfn-post-scope=\"0000000000002dfc0000000000000000_27382\"><a href=\"javascript:void(0)\"  title=\" Jacob Emden, Mitpahat sefarim, 1768. See Oded Yisraeli, \u201cThe Controversy on the Antiquity of the Zohar in its Sabbatean Context\u201d, Echoes of Shabbetai Sevi in Jewish Literatures , Conference Montenegro August 2015. Online http:\/\/www.academia.edu\/14658006\/The_controversy_on_the_antiquity_of_the_Zohar_in_its_Sabbatean_context_  \"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-0000000000002dfc0000000000000000_27382-70\">69<\/a><\/sup><span role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"69\"> Jacob Emden, <em>Mitpahat sefarim,<\/em> 1768. See Oded Yisraeli, \u201cThe Controversy on the Antiquity of the Zohar in its Sabbatean Context\u201d, <em>Echoes of Shabbetai Sevi in Jewish Literatures<\/em> , Conference Montenegro August 2015. Online http:\/\/www.academia.edu\/14658006\/The_controversy_on_the_antiquity_of_the_Zohar_in_its_Sabbatean_context_  <\/span>who, in his <em>Mitpahat sefarim<\/em> (1768), challenges the antiquity of the Zohar, which he considers as a falsified work of which he contextualizes the so-called holy character and the qualification of <em>canonical text<\/em> . We could cite, at the end of this chain of anti-Kabbalistic tradition, Moses Mendelssohn in his <em>Or la-Netivah<\/em> (1783)  <sup id=\"mfn-content-0000000000002dfc0000000000000000_27382-71\" class=\"modern-footnotes-footnote modern-footnotes-footnote--expands-on-desktop \" data-mfn=\"70\" data-mfn-post-scope=\"0000000000002dfc0000000000000000_27382\"><a href=\"javascript:void(0)\"  title=\" Moses Mendelssohn Or la-Nativah , in Jewish Writings, ed. by Eli Schonfeld, Lagrasse, Verdier, 2017, p. 87-146.\"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-0000000000002dfc0000000000000000_27382-71\">70<\/a><\/sup><span role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"70\"> Moses Mendelssohn <em>Or la-Nativah<\/em> , in <em>Jewish Writings,<\/em> ed. by Eli Schonfeld, Lagrasse, Verdier, 2017, p. 87-146.<\/span>.<\/p>\n\n<p class=\"wp-block-paragraph\">In the other camp, we find rabbis and decision-makers, aware of the importance of disseminating the classic works of Jewish mysticism. They mobilized to defend, to help print a reliable edition of the Zohar. It was a question of creating a textual tradition which could be transmitted from generation to generation and, thereby, of establishing their authority vis-\u00e0-vis the philosophers and the Talmudists. For them, there was a continuity between the manuscript and the book: the printed reproduction of the canonical texts, including the texts of Jewish mysticism, lost nothing of their authority and their sanctity. Supporters include members of the Jewish community of Pesaro: Yehuda Blanes, physician and kabbalist. We have already quoted Moshe Basola     <sup id=\"mfn-content-0000000000002dfc0000000000000000_27382-72\" class=\"modern-footnotes-footnote modern-footnotes-footnote--expands-on-desktop \" data-mfn=\"71\" data-mfn-post-scope=\"0000000000002dfc0000000000000000_27382\"><a href=\"javascript:void(0)\"  title=\" His approval appears in the Tikkunei ha-Zohar (Mantua, 1557). See Cecil Roth, \u201cMoses ben Mordechai Basola,\u201d Encyclopaedia Judaica, 2007. \"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-0000000000002dfc0000000000000000_27382-72\">71<\/a><\/sup><span role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"71\"> His approval appears in the <em>Tikkunei ha-Zohar<\/em> (Mantua, 1557). See Cecil Roth, \u201cMoses ben Mordechai Basola,\u201d <em>Encyclopaedia Judaica,<\/em> 2007. <\/span> The edition of the <em>Tikkunei Zohar<\/em> (1557) begins with his <em>pesak<\/em> where he explains that the printing does not constitute a violation of the rule which imposes not to reveal the secrets of the Torah. Everyone can therefore study according to their level of religious culture, the \u201cscience of kabbalah\u201d ( <em>hokhmat ha-kabbalah<\/em> ) <sup id=\"mfn-content-0000000000002dfc0000000000000000_27382-73\" class=\"modern-footnotes-footnote modern-footnotes-footnote--expands-on-desktop \" data-mfn=\"72\" data-mfn-post-scope=\"0000000000002dfc0000000000000000_27382\"><a href=\"javascript:void(0)\"  title=\"Tikkunei ha-Zohar , Mantua, 1558, fol. 2v.  \"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-0000000000002dfc0000000000000000_27382-73\">72<\/a><\/sup><span role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"72\"><em>Tikkunei ha-Zohar<\/em> , Mantua, 1558, fol. 2v.  <\/span>  :<\/p>\n\n<blockquote class=\"wp-block-quote is-layout-flow wp-block-quote-is-layout-flow\">\n<p class=\"wp-block-paragraph\">There is no need to hide the Zohar, which is entirely devoted to the fear of God\u2026 That is why it is good and beautiful to print it for the benefit of all\u2026 to increase knowledge of the Torah\u2026 All the books of Kabbalah are the divine word, the Torah of truth (<em>torat ha-emet<\/em>), and a precious treasure.<\/p>\n<\/blockquote>\n\n<p class=\"wp-block-paragraph\">The edition includes a second <em>pesak<\/em> by Moshe Provenzali, chief rabbi of Mantua. He opposed Meir Katzenellenbogen, chief rabbi of Padua who, in 1558, issued two decrees against the study of the Kabbalah: <\/p>\n\n<blockquote class=\"wp-block-quote is-layout-flow wp-block-quote-is-layout-flow\">\n<p class=\"wp-block-paragraph\">No one has permission to print any kabbalistic text without the permission of three rabbis from three different provinces, based on truth and justice, as is the rule.<\/p>\n<\/blockquote>\n\n<p class=\"wp-block-paragraph\">Moshe Provenzali praises printers and shows the continuity between oral and written traditions which mark the passage from hidden esoteric traditions, transmitted orally, to their public revelation thanks to the art of printing. Let us especially mention Isaac de Lattes, <em>rosh yeshiva<\/em> of Pesaro, editor and printer  <sup id=\"mfn-content-0000000000002dfc0000000000000000_27382-74\" class=\"modern-footnotes-footnote modern-footnotes-footnote--expands-on-desktop \" data-mfn=\"73\" data-mfn-post-scope=\"0000000000002dfc0000000000000000_27382\"><a href=\"javascript:void(0)\"  title=\"He was Rabbi in Avignon and, in 1536, lived in Mantua, then in Bologna. In 1546 he directed the workshop of Hebrew books in Rome. See the article by Solomon Schechter and Isaac Broyd\u00e9, &#8220;Isaac Joshua Ben Immanuel de Lattes&#8221;, J ewish Encyclopedia , 1906.   \"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-0000000000002dfc0000000000000000_27382-74\">73<\/a><\/sup><span role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"73\">He was Rabbi in Avignon and, in 1536, lived in Mantua, then in Bologna. In 1546 he directed the workshop of Hebrew books in Rome. See the article by Solomon Schechter and Isaac Broyd\u00e9, &#8220;Isaac Joshua Ben Immanuel de Lattes&#8221;, J <em>ewish Encyclopedia<\/em> , 1906.   <\/span> In the introduction to the <em>Responsa<\/em> of Rabbi Nissim of Girona <sup id=\"mfn-content-0000000000002dfc0000000000000000_27382-75\" class=\"modern-footnotes-footnote modern-footnotes-footnote--expands-on-desktop \" data-mfn=\"74\" data-mfn-post-scope=\"0000000000002dfc0000000000000000_27382\"><a href=\"javascript:void(0)\"  title=\"Rabbi Nissim of Girona, Sheelot teshuvot ha-rav ha-gadol ha-gaon rabenu Nissim Girondi , Rome, 1546 (Republished in Cremona, 1557). Online: http:\/\/hebrewbooks.org\/44560 . See Dov Ber Cooperman, &#8220;Technology, Preservation, and Freedom of Expression, Isaac de Latters as Printer in Sixteenth-Century Italy&#8221;, in   Early Modern Workshop, Jewish History Resources. Volume 6: Reading across Cultures: The Jewish Book and Its Readers in the EarlyModern Period,  The Radcliffe Institute for Advanced Studies at Harvard University, Cambridge, 2009, p. 7-27.  \"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-0000000000002dfc0000000000000000_27382-75\">74<\/a><\/sup><span role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"74\">Rabbi Nissim of Girona, <em>Sheelot teshuvot ha-rav ha-gadol ha-gaon rabenu Nissim Girondi<\/em> , Rome, 1546 (Republished in Cremona, 1557). Online: <a href=\"http:\/\/hebrewbooks.org\/44560\">http:\/\/hebrewbooks.org\/44560<\/a> . See Dov Ber Cooperman, &#8220;Technology, Preservation, and Freedom of Expression, Isaac de Latters as Printer in Sixteenth-Century Italy&#8221;, in   <em>Early Modern Workshop, Jewish History Resources. Volume 6: Reading across Cultures: The Jewish Book and Its Readers in the EarlyModern Period,  <\/em>The Radcliffe Institute for Advanced Studies at Harvard University, Cambridge, 2009, p. 7-27.  <\/span>, he praises the printing press ( <em>ma&#8217;aseh ha-defus<\/em> ) and printers who have &#8220;the merit of generously editing\/publishing the science of secrets ( <em>ta&#8217;alumot hochma<\/em> ) and thus increasing the knowledge of the Torah. May God grant them the privilege of printing countless books, endlessly until the days of the Messiah, these hidden and sacred things will be sorted out and purified. Amen! \u00bb At the beginning of the first volume of the edition of the Zohar of Mantua, we find a <em>pesak<\/em> of Isaac de Lattes    <sup id=\"mfn-content-0000000000002dfc0000000000000000_27382-76\" class=\"modern-footnotes-footnote modern-footnotes-footnote--expands-on-desktop \" data-mfn=\"75\" data-mfn-post-scope=\"0000000000002dfc0000000000000000_27382\"><a href=\"javascript:void(0)\"  title=\" Sefer ha-Zohar, Mantua, 1558, fol. 2r-4v. \"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-0000000000002dfc0000000000000000_27382-76\">75<\/a><\/sup><span role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"75\"> <em>Sefer ha-Zohar,<\/em> Mantua, 1558, fol. 2r-4v. <\/span>. This introductory text, inspired by the art of rhetoric in the Renaissance, begins with a prosopopeia in which he takes up one by one the arguments of the opponents of the printing of the Zohar, who &#8220;say that it is bad to reveal \/ edit sealed and hidden things and to break down the barrier of the ancients which they hid in their treasure chambers and in their arsenals\u201d (II Kings 20, 13)\u2026 How anyone can be bold enough to print and distribute books to all winds (on all sides)\u2026\u201d He continues on an argument of Maimonides<sup id=\"mfn-content-0000000000002dfc0000000000000000_27382-77\" class=\"modern-footnotes-footnote modern-footnotes-footnote--expands-on-desktop \" data-mfn=\"76\" data-mfn-post-scope=\"0000000000002dfc0000000000000000_27382\"><a href=\"javascript:void(0)\"  title=\"Maimonides, Guide to the Lost , Lagrasse, Verdier, 1979, p. 21-22.  \"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-0000000000002dfc0000000000000000_27382-77\">76<\/a><\/sup><span role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"76\">Maimonides, <em>Guide to the Lost<\/em> , Lagrasse, Verdier, 1979, p. 21-22.  <\/span>: &#8220;Anyone who interprets things in a book, it is as if he had explained \/ preached them in front of thousands of <\/p>\n\n<p class=\"wp-block-paragraph\">\u201cpeople,\u201d followed by a quotation from a verse in Lamentations (4:1). \u201cHow can holy treasures be scattered at every street corner?\u201d In conclusion, he quotes the diatribe of his opponents: \u201cThose who seek to make the secrets of the Torah public must be punished.\u201d This is followed by a counterargument, based on the verse (Isaiah 11:9): \u201cThe earth will be filled with the knowledge of God.\u201d \u201d Lattes reviews the major texts of the mystical tradition, wondering why they would have been \u201cleft in a cave, in the darkness, forever,\u201d whether it be the <em>Sefer Yetzira<\/em>, the <em>Sefer ha-Bahir<\/em>, or Rabbi Ishmael\u2019s <em>Heykhalot<\/em>. The same applies to the Zohar, of which \u201cthere are numerous manuscript copies.\u201d He then asks: If recent authorities (   <em>Aharonim<\/em>) had banned the use of the printing press, why would they have allowed the printing of Recanatti\u2019s biblical commentary, which was printed twice in Venice, on  <em>Sefer ha-Musar<\/em>the  <em>Mekor Hayyim<\/em> who also \u201cunveil hidden things. &#8220;As it was permitted to write down the Oral Law, to preach the commandments in public in order to teach the children of Judah what they had to do, so it is, likewise, possible to reveal the secrets of the Torah &#8220;to qualified people&#8221;. There is another interesting argument: the printing of the Zohar is part of a messianic process as redemption seems to be approaching ( <em>shanat ha-shemita, yeshua adonai<\/em> ) and its dissemination in printed form is part of a plan to hasten redemption. Divine. Those who refuse the edition are referred to as the &#8220;demolishers of the secrets of the Torah&#8221;. Isaac de Lattes is also known for a collection of <em>responsa<\/em>   <sup id=\"mfn-content-0000000000002dfc0000000000000000_27382-78\" class=\"modern-footnotes-footnote modern-footnotes-footnote--expands-on-desktop \" data-mfn=\"77\" data-mfn-post-scope=\"0000000000002dfc0000000000000000_27382\"><a href=\"javascript:void(0)\"  title=\" On the decree favorable to the printing of the Zohar, see Isaac ben Emmanuel de Lattes, Sheelot u-teshuvot , ed. by Max H. Friedl\u00e4nder, Vienna, Kn\u00f6pfmacher, 1860, p. 124-127. https:\/\/babel.hathitrust.org\/cgi\/pt?id=hvd.hwmhze;view=1up;seq=142 . \"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-0000000000002dfc0000000000000000_27382-78\">77<\/a><\/sup><span role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"77\"> On the decree favorable to the printing of the Zohar, see Isaac ben Emmanuel de Lattes, <em>Sheelot u-teshuvot<\/em> , ed. by Max H. Friedl\u00e4nder, Vienna, Kn\u00f6pfmacher, 1860, p. 124-127. <a href=\"https:\/\/babel.hathitrust.org\/cgi\/pt?id=hvd.hwmhze;view=1up;seq=142\">https:\/\/babel.hathitrust.org\/cgi\/pt?id=hvd.hwmhze;view=1up;seq=142<\/a> . <\/span> in which we find a decision ( <em>pesak<\/em> ) of 1558 &#8220;against the rabbis who obstruct the printing of the Zohar following the decrees of power concerning the burning of the Talmud<sup id=\"mfn-content-0000000000002dfc0000000000000000_27382-79\" class=\"modern-footnotes-footnote modern-footnotes-footnote--expands-on-desktop \" data-mfn=\"78\" data-mfn-post-scope=\"0000000000002dfc0000000000000000_27382\"><a href=\"javascript:void(0)\"  title=\"In 1553, Pope Julius III decreed the burning of the Talmud. The copies were burned on the Campo di Fiori in Rome.  \"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-0000000000002dfc0000000000000000_27382-79\">78<\/a><\/sup><span role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"78\">In 1553, Pope Julius III decreed the burning of the Talmud. The copies were burned on the Campo di Fiori in Rome.  <\/span>&#8220;. Long diatribe against the rabbis, \u201cannihilators and destroyers of the world\u2026 moved by hatred and envy\u201d and, contrary to the saying: \u201cmultiplying books increases wisdom\u201d, they want to restrict the dissemination of Jewish knowledge. They are only hypocrites, blind ignorant fools, deprived of understanding. On the contrary, one must never, during periods of religious persecution ( <em>shmad<\/em> ), give up studying. Let us not forget, in fact, that in 1553 the burning of the Talmud took place. Moreover, Isaac de Lattes reminds the rabbis who threaten to excommunicate supporters of the printing of the Zohar, that the civil and ecclesiastical authorities had authorized the printing of the Zohar and other kabbalistic texts: &#8220;Why then these thousands of books copied. What is the difference between writing ( <em>ketivah<\/em> ) and printing ( <em>hadpasah<\/em> ). \u00bb      <\/p>\n\n<p class=\"has-text-align-center wp-block-paragraph\"><strong>From this quick overview let us remember:<\/strong><\/p>\n\n<p class=\"wp-block-paragraph\">&#8211; The Zohar, as a unified corpus of kabbalistic texts, was the invention of printers, editors and proofreaders. Admittedly, before them, the Zohar existed, but in the form of a scattered set of manuscript fragments that they collected, ordered, in the form <em>of a<\/em> printed book, thus participating in the birth, recognition and canonization of a fundamental texts of Jewish mysticism. <\/p>\n\n<p class=\"wp-block-paragraph\">&#8211; The controversies surrounding the printing of the Zohar reflect the rupture the book brought about in Jewish culture, ushering in a new relationship with Jewish textual traditions and unprecedented reading practices. This upheaval had profound\u2014albeit gradual and variable\u2014consequences for the dissemination of Jewish mystical literature. The publication of the Zohar ushered in new ways of approaching the Kabbalistic tradition. Although the book was still confined to very limited circles of scholars, it was now more widely available; readers\u2014both men and women\u2014thereby gained greater freedom to navigate the mystical texts, to understand them, to study them, and to circulate them. Beginning in the<sup>16th century <\/sup>, the Zoharic corpus experienced a slow but<sup id=\"mfn-content-0000000000002dfc0000000000000000_27382-80\" class=\"modern-footnotes-footnote modern-footnotes-footnote--expands-on-desktop \" data-mfn=\"79\" data-mfn-post-scope=\"0000000000002dfc0000000000000000_27382\"><a href=\"javascript:void(0)\"  title=\"growing  popularity, first in Italy and then throughout Europe. Inthe17th century, the religious schism known as Sabbateanism, and inthe 18th century , Hasidism, can be explained\u2014albeit only in part\u2014by the increased dissemination of the Zohar and mystical writings, and by the penetration of magical and Kabbalistic ritual practices into the religious life of Jews. \"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-0000000000002dfc0000000000000000_27382-80\">79<\/a><\/sup><span role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"79\">growing  popularity, first in Italy and then throughout Europe. Inthe<sup>17th<\/sup> century, the religious schism known as Sabbateanism, and in<sup>the 18th century <\/sup>, Hasidism, can be explained\u2014albeit only in part\u2014by the increased dissemination of the Zohar and mystical writings, and by the penetration of magical and Kabbalistic ritual practices into the religious life of Jews. <\/span>     <\/p>\n\n<p class=\"wp-block-paragraph\">  <\/p>\n\n<p class=\"wp-block-paragraph\">   <\/p>\n\n<p class=\"wp-block-paragraph\">.<\/p>\n\n<div id=\"wi725\"><div class=\"sq_wiki_content\" style=\"position: relative;clear: both;background: white;font-size: 14px;color: #333;max-width: 500px;margin: 5px auto 5px auto;padding: 13px;border: 1px solid #DDD;-webkit-box-shadow: 0 1px 0 #DDD;-moz-box-shadow: 0 1px 0 #ddd;box-shadow: 0 1px 0 #DDD;\"><a id=\"w_0\" class=\"sq_wiki\" href=\"\/\/fr.wikipedia.org\/wiki\/Sefer_HaZohar\" title=\"Sefer HaZohar\" style=\"display: block;font-weight: 700;color: #0074B7;line-height: 1.4em;margin-bottom: 5px;text-decoration: none;\">Sefer HaZohar<\/a><div class=\"sq_wiki_text\" style=\"font-style:italic;color: #333;\">For the homonymous articles, see Zohar. <span class=\"searchmatch\">Sefer<\/span> <span class=\"searchmatch\">Ha<\/span> <span class=\"searchmatch\">Zohar<\/span> The Sepher ha-Zohar (Book of Splendor), also called Zohar (\u05d6\u05b9\u05d4\u05b7\u05e8), is the masterpiece of<\/div><\/div><\/div><div><br style=\"clear:both\"\/><\/div>\n","protected":false},"excerpt":{"rendered":"<p>History of the Printing and Publishing of the Book of the Zohar in Mantua in 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