{"id":27686,"date":"2020-08-28T01:18:46","date_gmt":"2020-08-27T23:18:46","guid":{"rendered":"https:\/\/beithazohar.com\/le-zohar-chez-les-chretiens-a-la-renaissance\/"},"modified":"2022-06-19T18:12:47","modified_gmt":"2022-06-19T16:12:47","slug":"the-zohar-among-the-christians-in-the-renaissance","status":"publish","type":"post","link":"https:\/\/beithazohar.com\/en\/the-zohar-among-the-christians-in-the-renaissance\/","title":{"rendered":"The Zohar among the Christians in the Renaissance"},"content":{"rendered":"<style>.kt-img-overlay_b32240-ea .kt-image-overlay-wrap{max-width:552px;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 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.image-overlay-title{font-size:26px;}}<\/style>\n<div class=\"wp-block-kadence-imageoverlay kt-img-overlay_b32240-ea aligncenter\" data-aos=\"flip-up\" data-aos-easing=\"linear\"><div class=\"kt-image-overlay-wrap kt-over-image-zoomin\"><div class=\"kt-block-intrisic kt-over-set-ratio\"><img decoding=\"async\" src=\"https:\/\/beithazohar.com\/wp-content\/uploads\/2022\/06\/c5464d4a169c0778a2c9ffd3d32ab222-e1655201239241.jpg\" alt=\"Zohar de Mantoue\" width=\"552\" height=\"425\" class=\"kt-img-overlay wp-image-27520\"\/><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\"> The <strong>Zohar<\/strong> among the Christians in the Renaissance <\/h1><div class=\"kt-image-overlay-divider\" style=\"border-top-color:#1a4380;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\"><strong>Saverio Campanini<\/strong><\/h4><\/div><\/div><\/span><\/div><\/div><\/div>\n\n\n \r\n<style>\r\n.new-speakers .col-sm {\r\n    width: 24.33%;\r\n    display: table-cell;\r\n    padding: 8px;\r\n}\r\n.image_div {\r\n    overflow: hidden;\r\n    width: 100%;\r\n    height: 164%!important;\r\n    max-height: 206px !important;\r\n    border-radius: 50%;\r\n}\r\n\r\n\r\n.evenements-blockquote .image_div img {\r\n     width: 100%;\r\n    height: 170px !important;\r\n    object-fit: cover;\r\n    margin: 0 auto !important;\r\n    display: inline-block !important;\r\n}\r\nspan.evenements-text {\r\n    float: left;\r\n    width: 100%;\r\n}\r\n\r\nspan.evenements-author {\r\n    float: left;\r\n    width: 100%;\r\n    margin-bottom: 20px;\r\n}\r\nblockquote{\r\n\tmargin:unset !important;\r\n}\r\n\r\n.evenements-blockquote .row{\r\n    width: 100%;\r\n    display: flex;\t\r\n}\r\n\r\n.evenements-blockquote .row .col.span_1_of_3{\r\n      margin: auto;\r\n    text-align: center;\t\r\n}\r\n\r\n@media only screen and (max-width: 480px){\r\n.span_3_of_3, .span_2_of_3, .span_1_of_3 {\r\n    width: 62%!important;\r\n}\r\n}\r\n<\/style>\r\n\r\n<div id=\"article-block_62a5391bfa86c\" class=\"article\">\r\n    <blockquote class=\"evenements-blockquote\">\r\n\t\t<!--<span class=\"evenements-author\"><h3>Intervenants:<\/h3><\/span>-->\r\n\t\t\r\n\t\t\r\n\t\t<div class=\"section group\">\r\n\r\n\t\t\t<!--<div class=\"container new-speakers\">-->\r\n\t\t\t\t<div class=\"row\">\r\n\t\t\t\t\t\t\t<!--<div class=\"col-sm\">-->\r\n\t\t\t\t\t<div class=\"col span_1_of_3\">\r\n\t\t\t\t\t\t<a href=\"https:\/\/beithazohar.com\/en\/speaker\/saverio-campanini\/\">\r\n\t\t\t\t\t\t\t<h3>Saverio Campanini<\/h3>\r\n\t\t\t\t\t\t\t<div class=\"image_div\">\r\n\t\t\t\t\t\t\t\t<img decoding=\"async\" src=\"https:\/\/beithazohar.com\/wp-content\/uploads\/2020\/02\/Saverio-Campanini-scaled-e1592400320802.jpg\">\r\n\t\t\t\t\t\t\t<\/div>\r\n\t\t\t\t\t\t\t<\/a>\r\n\t\t\t\t\t\t<\/div>\r\n\t\t\t\t\r\n\t\t\t\t\t\r\n\t\t\t\t<!--<\/div>-->\r\n\t\t\t<\/div>\r\n\t\t\t<\/div>\r\n  <\/blockquote>\r\n    <div class=\"testimonial-image\">\r\n            <\/div>\r\n   \r\n<\/div>\n\n\n<div class=\"wp-block-uagb-advanced-heading uagb-block-bd17fb3e\"><h2 class=\"uagb-heading-text\"><br><br>Paper by <a href=\"https:\/\/beithazohar.com\/en\/speaker\/saverio-campanini\/?lang=en\" data-type=\"intervenant\" data-id=\"17484\">Saverio Campanini<\/a><\/h2><div class=\"uagb-separator-wrap\"><div class=\"uagb-separator\"><\/div><\/div><p class=\"uagb-desc-text\">Colloque <strong><a href=\"https:\/\/beithazohar.com\/event\/the-first-edition-of-the-zohar\/?lang=en\" data-type=\"URL\" data-id=\"https:\/\/beithazohar.com\/evenement\/la-premiere-edition-du-zohar\/\">Le Zohar de Mantoue<\/a><\/strong><\/p><\/div>\n\n\n\n<blockquote class=\"wp-block-quote is-layout-flow wp-block-quote-is-layout-flow\"><p>&nbsp;<em>Car si je connais mal la Psychanalyse de Freud, ou celle de Jung, en revanche j\u2019ai \u00e9tudi\u00e9 de tr\u00e8s pr\u00e8s la Kabbale dans le \u00abZohar\u00bb.&nbsp;<\/em><\/p><cite>Antonin Artaud<\/cite><\/blockquote>\n\n\n\n<p class=\"has-drop-cap\">&nbsp;One of the most striking features of the complex attitude of the Christians towards the Jews and their books at the middle of the XVIth century is the ambivalence in their policies concerning, for example, the prohibition and persecution of certain Jewish books, notably the Talmud and the fascination and even promotion of other equally Jewish intellectual products, such as the Zohar. It is quite striking, as I have already pointed out on a previous occasion <sup class=\"modern-footnotes-footnote modern-footnotes-footnote--expands-on-desktop \" data-mfn=\"1\" data-mfn-post-scope=\"00000000000028af0000000000000000_27686\"><a href=\"javascript:void(0)\"  title=\" S. Campanini, On Abraham\u2019s Neck. The Editio Princeps of the Sefer Yetzirah (Mantua 1562) and Its Context, in G. Veltri \u2013 G. Miletto (edd.), Rabbi Judah Moscato and the Jewish Intellectual World of Mantua in the 16th-17th Centuries, Brill, Leiden \u2013 Boston 2012, pp. 253-278. \"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-00000000000028af0000000000000000_27686-1\">1<\/a><\/sup><span id=\"mfn-content-00000000000028af0000000000000000_27686-1\" role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"1\"> S. Campanini, <em>On Abraham\u2019s Neck.<\/em><a><em> <\/em><\/a><em>The Editio Princeps of the Sefer Yetzirah (Mantua 1562) and Its Context<\/em>, in G. Veltri \u2013 G. Miletto (edd.), <em>Rabbi Judah Moscato and the Jewish Intellectual World of Mantua in the 16th-17th Centuries<\/em>, Brill, Leiden \u2013 Boston 2012, pp. 253-278. <\/span>, to read the report of Sixtus of Siena, who was sent to Cremona in order to burn the Talmud, which he did with devastating success. At the same time, as we also read in his fortunate <em>Bibliotheca Sancta<\/em>, stumbling upon the staks of newly printed copies of the Vincenzo Conti edition of the Zohar, he was proud to report that he managed to rescue them from the impending risk of being destroyed by the Spanish soldiers occupying the city. One cannot avoid the impression of witnessing the deployment of a definite paradigm of substitution <sup class=\"modern-footnotes-footnote modern-footnotes-footnote--expands-on-desktop \" data-mfn=\"2\" data-mfn-post-scope=\"00000000000028af0000000000000000_27686\"><a href=\"javascript:void(0)\"  title=\" Cfr. A. Raz-Krakotzkin, Ha-tzensor, ha-\u2018orek we-ha-teqst. Ha-knesia ha-katolit we-ha-sifrut ha-ivrit ba-me\u2019ah ha-shesh \u2018esreh, The Magnes Press, Jerusalem 2005; English translation (by J. Feldman) The Censor, the Editor, and the Text. The Catholic Church and the Shaping of the Jewish Canon in the Sixteenth Century, University of Pennsylvania Press, Philadelphia 2007. \"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-00000000000028af0000000000000000_27686-2\">2<\/a><\/sup><span id=\"mfn-content-00000000000028af0000000000000000_27686-2\" role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"2\"> Cfr. A. Raz-Krakotzkin, <em>Ha-tzensor, ha-\u2018orek we-ha-teqst. Ha-knesia ha-katolit we-ha-sifrut ha-ivrit ba-me\u2019ah ha-shesh \u2018esreh<\/em>, The Magnes Press, Jerusalem 2005; English translation (by J. Feldman) <em>The Censor, the Editor, and the Text. The Catholic Church and the Shaping of the Jewish Canon in the Sixteenth Century<\/em>, University of Pennsylvania Press, Philadelphia 2007. <\/span>, alternating brutal repression and mellifluous blandishments in order to eradicate one corpus and to promote another one, in order to promote the Zohar over the Talmud as an alternative which was considered capable of bringing about or at least to ease Jewish conversion to Christianity. Even attenuating the polemical exaggerations of Heinrich Graetz, who defined the Zohar a \u201cSchosskind des Papstes\u201d <sup class=\"modern-footnotes-footnote modern-footnotes-footnote--expands-on-desktop \" data-mfn=\"3\" data-mfn-post-scope=\"00000000000028af0000000000000000_27686\"><a href=\"javascript:void(0)\"  title=\" P. Sch\u00e4fer, \u2018Adversus Cabalam\u2019 oder Heinrich Graetz und die j\u00fcdische Mystik, in P. Sch\u00e4fer \u2013 I. Wandrey (edd.), Reuchlin und seine Erben. Forscher, Denker, Ideologen und Spinner, Jan Thorbecke, Ostfildern 2005, pp. 189-210, but cfr. G. Y. Kohler, Heinrich Graetz and the Kabbalah, in \u00abKabbalah\u00bb 40 (2018), pp. 107-130. See now G. Y. Kohler, Kabbalah Research in the Wissenschaft des Judentums (1820-1880). The Foundation of an Academic Discipline, De Gruyter, Berlin \u2013 Boston 2019, and the review oft he present writer in \u00abMateria Giudaica\u00bb XXIV (2019), pp. 655-657. &nbsp; \"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-00000000000028af0000000000000000_27686-3\">3<\/a><\/sup><span id=\"mfn-content-00000000000028af0000000000000000_27686-3\" role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"3\"> P. Sch\u00e4fer, <em>\u2018Adversus Cabalam\u2019 oder Heinrich Graetz und die j\u00fcdische Mystik<\/em>, in P. Sch\u00e4fer \u2013 I. Wandrey (edd.), <em>Reuchlin und seine Erben. Forscher, Denker, Ideologen und Spinner<\/em>, Jan Thorbecke, Ostfildern 2005, pp. 189-210, but cfr. G. Y. Kohler, <em>Heinrich Graetz and the Kabbalah<\/em>, in \u00abKabbalah\u00bb 40 (2018), pp. 107-130. See now G. Y. Kohler, <em>Kabbalah Research in the Wissenschaft des Judentums (1820-1880). The Foundation of an Academic Discipline<\/em>, De Gruyter, Berlin \u2013 Boston 2019, and the review oft he present writer in \u00abMateria Giudaica\u00bb XXIV (2019), pp. 655-657. &nbsp; <\/span> (a spoiled child of the Pope), a question still deserves to be raised: given that the depreciation or even the aggressive attitude of the Christians against the Talmud had a long and tragic history, where did this preference for the Zohar come from? Moreover, what did the Christians know about the Zohar before it was printed, with a clear participation of Christians in authorizing the printing and even in financing it?<\/p>\n\n\n\n<hr class=\"wp-block-separator has-alpha-channel-opacity\"\/>\n\n\n\n<p>The present essay aims at providing materials for a plausible answer to that question in studying the prehistory of the Christian attitude towards the Zohar, on the footsteps of the pioneering work written in the nineteen fifties of the previous century by Fran\u00e7ois Secret <sup class=\"modern-footnotes-footnote modern-footnotes-footnote--expands-on-desktop \" data-mfn=\"4\" data-mfn-post-scope=\"00000000000028af0000000000000000_27686\"><a href=\"javascript:void(0)\"  title=\"  F. Secret, Le Z\u00f4har chez les Kabbalistes chr\u00e9tiens de la Renaissance, Durlacher, Paris 1958; the volume was reprinted, without changes, in 1964 (Mouton, Paris). \"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-00000000000028af0000000000000000_27686-4\">4<\/a><\/sup><span id=\"mfn-content-00000000000028af0000000000000000_27686-4\" role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"4\">  F. Secret, <em>Le Z\u00f4har chez les Kabbalistes chr\u00e9tiens de la Renaissance<\/em>, Durlacher, Paris 1958; the volume was reprinted, without changes, in 1964 (Mouton, Paris). <\/span> and, of course, on the footsteps of the most important recent work dedicated to the fortunes of the Zohar by Boaz Huss <sup class=\"modern-footnotes-footnote modern-footnotes-footnote--expands-on-desktop \" data-mfn=\"5\" data-mfn-post-scope=\"00000000000028af0000000000000000_27686\"><a href=\"javascript:void(0)\"  title=\" B. Huss, Ke-Zohar ha-Raqia\u2018. Peraqim be-toledot ha-hitqabbelut ha-Zohar u-ve-havnayyat \u2018erko ha-semali, Makon Ben Zvi \u2013 Mossad Bialik, Jerusalem 2008; English translation, by Y. Nave, The Zohar. Reception and Impact, The Littmann Library of Jewish Civilization, Oxford \u2013 Portland 2016. \"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-00000000000028af0000000000000000_27686-5\">5<\/a><\/sup><span id=\"mfn-content-00000000000028af0000000000000000_27686-5\" role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"5\"> B. Huss, <em>Ke-Zohar ha-Raqia\u2018. Peraqim be-toledot ha-hitqabbelut ha-Zohar u-ve-havnayyat \u2018erko ha-semali<\/em>, Makon Ben Zvi \u2013 Mossad Bialik, Jerusalem 2008; English translation, by Y. Nave, <em>The Zohar. Reception and Impact<\/em>, The Littmann Library of Jewish Civilization, Oxford \u2013 Portland 2016. <\/span>, looking for the earliest attestations of some knowledge of the Zohar among the Christians. This preliminary research is necessary in order to explain a fairly striking phenomenon: the decade following the burning of the Talmud in 1553 and the forcible closing of the Hebrew printing presses in Venice was not, as one might have expected, a desert of repression and compulsory inactivity but rather a unique \u201cwindow of opportunity\u201d, to use an expression already employed for another epoch by Moshe Idel <sup class=\"modern-footnotes-footnote modern-footnotes-footnote--expands-on-desktop \" data-mfn=\"6\" data-mfn-post-scope=\"00000000000028af0000000000000000_27686\"><a href=\"javascript:void(0)\"  title=\" M. Idel, Chalon ha-hizdamnuyot shel ha-qabbalah 1270-1290, in \u00abDaat\u00bb 48 (2002), pp. 5-32; English version The Kabbalah\u2019s \u201cWindow of Opportunities\u201d, in E. Fleischer (ed.), Me\u2019ah She\u2018arim. Studies in Medieval Jewish Spiritual Life in Memory of Isadore Twersky, Magnes Press, Jerusalem 2001, pp. 171-208. \"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-00000000000028af0000000000000000_27686-6\">6<\/a><\/sup><span id=\"mfn-content-00000000000028af0000000000000000_27686-6\" role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"6\"> M. Idel, <em>Chalon ha-hizdamnuyot shel ha-qabbalah 1270-1290<\/em>, in \u00abDaat\u00bb 48 (2002), pp. 5-32; English version <em>The Kabbalah\u2019s \u201cWindow of Opportunities\u201d<\/em>, in E. Fleischer (ed.), <em>Me\u2019ah She\u2018arim. Studies in Medieval Jewish Spiritual Life in Memory of Isadore Twersky<\/em>, Magnes Press, Jerusalem 2001, pp. 171-208. <\/span>, and an age of flourishing. As the silence of the Venetian printing enterprises brought about the expansion and the extraordinary success of the printing houses located in other northern Italian towns, I just recall here Mantua, Cremona, Sabbioneta and Riva di Trento, in the same fashion, the violent suppression of the Talmud and of the Talmudic literature coincided, not by any chance, with the dissemination of the Zohar and the Zoharic literature which was to have a decisive influence on the development of Jewish culture at the dawn of the modern age <sup class=\"modern-footnotes-footnote modern-footnotes-footnote--expands-on-desktop \" data-mfn=\"7\" data-mfn-post-scope=\"00000000000028af0000000000000000_27686\"><a href=\"javascript:void(0)\"  title=\" Cfr. G. Busi, Materiali per una storia della qabbalah a Mantova, in \u00abMateria Giudaica\u00bb 2 (1996), pp. 50-56; Id., Mantova e la qabbalah \/ Mantua and the Kabbalah, Skir\u00e0, Milano 2001. \"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-00000000000028af0000000000000000_27686-7\">7<\/a><\/sup><span id=\"mfn-content-00000000000028af0000000000000000_27686-7\" role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"7\"> Cfr. G. Busi, <em>Materiali per una storia della qabbalah a Mantova<\/em>, in \u00abMateria Giudaica\u00bb 2 (1996), pp. 50-56; Id., <em>Mantova e la qabbalah \/ Mantua and the Kabbalah<\/em>, Skir\u00e0, Milano 2001. <\/span>.<\/p>\n\n\n\n<hr class=\"wp-block-separator has-alpha-channel-opacity\"\/>\n\n\n\n<p>At the same time, as the beautifully reproduced copy of the Mantuan edition of the Zohar <sup class=\"modern-footnotes-footnote modern-footnotes-footnote--expands-on-desktop \" data-mfn=\"8\" data-mfn-post-scope=\"00000000000028af0000000000000000_27686\"><a href=\"javascript:void(0)\"  title=\"  I am referring to the three-volumes facsimile of the editio princeps (Mantua 1558) in the copy once in the collection of Elie J. Nahmias and now at the Library of the Alliance Isra\u00e9lite Universelle in Paris, issued in 2018 by the Beit ha-Zohar with the collaboration of the \u00c9ditions de l\u2019\u00e9clat.&nbsp; \"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-00000000000028af0000000000000000_27686-8\">8<\/a><\/sup><span id=\"mfn-content-00000000000028af0000000000000000_27686-8\" role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"8\">  I am referring to the three-volumes facsimile of the <em>editio princeps <\/em>(Mantua 1558) in the copy once in the collection of Elie J. Nahmias and now at the Library of the Alliance Isra\u00e9lite Universelle in Paris, issued in 2018 by the Beit ha-Zohar with the collaboration of the \u00c9ditions de l\u2019\u00e9clat.&nbsp; <\/span>, among many, abundantly proves, the Christians did not deem the Zohar completely acceptable without interventions, corrections, and even outright censorship: the copy of the Alliance Isra\u00e9lite Universelle, for example, bears the signature of four censors: Domenico Gerosolimitano and Alessandro Scipione (both 1597), Giovanni Domenico Carretto (1617) and Vincenzo da Matelica (1622 <sup class=\"modern-footnotes-footnote modern-footnotes-footnote--expands-on-desktop \" data-mfn=\"9\" data-mfn-post-scope=\"00000000000028af0000000000000000_27686\"><a href=\"javascript:void(0)\"  title=\" Cfr. W. Popper, The Censorship of Hebrew Books, The Knickerbocker Press, New York 1899 [repr. Ktav, New York 1969], pp. 102 and 146. \"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-00000000000028af0000000000000000_27686-9\">9<\/a><\/sup><span id=\"mfn-content-00000000000028af0000000000000000_27686-9\" role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"9\"> Cfr. W. Popper, <em>The Censorship of Hebrew Books<\/em>, The Knickerbocker Press, New York 1899 [repr. Ktav, New York 1969], pp. 102 and 146. <\/span>) and it bears also, in accordance with the <em>Sefer ha-Zikkuk<\/em>, erasures and censorships throughout its three volumes. Only apparently is this case different from that of the <em>Tiqqune ha-Zohar<\/em>, published in Mantua in 1556, about which, due to an annotation of the hand of Vittorio Eliano <sup class=\"modern-footnotes-footnote modern-footnotes-footnote--expands-on-desktop \" data-mfn=\"10\" data-mfn-post-scope=\"00000000000028af0000000000000000_27686\"><a href=\"javascript:void(0)\"  title=\" Campanini, On Abraham\u2019s Neck, cit., p. 255.&nbsp; \"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-00000000000028af0000000000000000_27686-10\">10<\/a><\/sup><span id=\"mfn-content-00000000000028af0000000000000000_27686-10\" role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"10\"> Campanini, <em>On Abraham\u2019s Neck<\/em>, cit., p. 255.&nbsp; <\/span>, we know that the procedure of the censorship took place before the publication, so that it was unnecessary, at least according to the censor, to revise the book again after its printing. As a matter of course, any act of censorship is more efficient if not immediately conspicuous.<\/p>\n\n\n\n<hr class=\"wp-block-separator has-alpha-channel-opacity\"\/>\n\n\n\n<p>It is my persuasion that the complex attitude of the Christians towards the Zohar, which led to such contrasting results as its publication, promotion and even rescue on the one hand, and to its censorship on the other, can only be understood on the backdrop of the diffusion of the Zohar (and its pseudo-versions) among the Christians in the XV and XVI centuries. From the very start, in fact, one can easily recognize two trends, which characterize the entire history of the Christian perception of Jewish literature between the Middle Ages and the Renaissance. On the one hand there is the tendency to instrumentalize authentic and forged bits of Jewish literature, purportedly confirming the truth of Christianity in order to support the sustained effort towards the conversion of the Jews to Christianity. This trend can be epitomized under the title of the most influential summa and anthology of Jewish (authentic and forged) texts ready to use in predication and controversy, the <em>Pugio Fidei<\/em> <sup class=\"modern-footnotes-footnote modern-footnotes-footnote--expands-on-desktop \" data-mfn=\"11\" data-mfn-post-scope=\"00000000000028af0000000000000000_27686\"><a href=\"javascript:void(0)\"  title=\" G. K. Hasselhoff \u2013 A. Fidora (edd.), Ramon Mart\u00ed\u2019s Pugio Fidei. Studies and Texts, Obrador Edendum, Santa Coloma de Queralt 2017. For the diputed autheticity of some of its texts, see S. Lieberman, Shkiin. A Few Words on Some Jewish Legends, Customs and Literary Sources Found in Karaite and Christian Works (including an Index of the Jewish books cited in Pugio Fidei of Raymund Martini), Bamberger &amp; Wahrmann, Jerusalem 1939. \"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-00000000000028af0000000000000000_27686-11\">11<\/a><\/sup><span id=\"mfn-content-00000000000028af0000000000000000_27686-11\" role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"11\"> G. K. Hasselhoff \u2013 A. Fidora (edd.), <em>Ramon Mart\u00ed\u2019s Pugio Fidei. Studies and Texts<\/em>, Obrador Edendum, Santa Coloma de Queralt 2017. For the diputed autheticity of some of its texts, see S. Lieberman, <em>Shkiin. A Few Words on Some Jewish Legends, Customs and Literary Sources Found in Karaite and Christian Works (including an Index of the Jewish books cited in Pugio Fidei of Raymund Martini)<\/em>, Bamberger &amp; Wahrmann, Jerusalem 1939. <\/span>. On the other hand, in a similar but distinct vein, one witnesses the diffusion, especially towards the end of the XV century, of a Christian fascination for the Kabbalah, once again in the persuasion that it would be entirely compatible with the Christian faith but with no special emphasis on the conversion of the Jews. The Christian Kabbalists of the Renaissance seemed rather persuaded that the Christians should learn Hebrew in order to read Kabbalistic books, from which a unique spiritual benefit, moral edification and even mystical revelations were to be expected. The two attitudes are clearly interwoven so that it is not always easy to keep them separate, one could even argue that the point of view of the Christian Kabbalah represents an evolution of the foundation laid by the <em>Pugio Fidei <\/em>literature but, since I am convinced that the elements of rupture prevail on the obvious continuities <sup class=\"modern-footnotes-footnote modern-footnotes-footnote--expands-on-desktop \" data-mfn=\"12\" data-mfn-post-scope=\"00000000000028af0000000000000000_27686\"><a href=\"javascript:void(0)\"  title=\" Cfr. S. Campanini, Die Geburt der Judaistik aus dem Geist der christlichen Kabbala, in G. Veltri \u2013 G. Necker (edd.), Gottes Sprache in der philologischen Werkstatt. Hebraistik vom 15. bis zum 19. Jahrhundert, Brill, Leiden \u2013 Boston 2004, pp. 135-145. \"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-00000000000028af0000000000000000_27686-12\">12<\/a><\/sup><span id=\"mfn-content-00000000000028af0000000000000000_27686-12\" role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"12\"> Cfr. S. Campanini, <em>Die Geburt der Judaistik aus dem Geist der christlichen Kabbala<\/em>, in G. Veltri \u2013 G. Necker (edd.), <em>Gottes Sprache in der philologischen Werkstatt. Hebraistik vom 15. bis zum 19. Jahrhundert<\/em>, Brill, Leiden \u2013 Boston 2004, pp. 135-145. <\/span>, I will try to articulate a more nuanced picture in the following considerations. &nbsp;<\/p>\n\n\n\n<hr class=\"wp-block-separator has-alpha-channel-opacity\"\/>\n\n\n\n<p>Upon reviewing the vast landscape of the first mention and quotations of the Zohar among the Christians, one might be tempted to establish a distinction between \u201cauthentic\u201d and \u201cforged\u201d references to the Zohar and to derive, from this philological criterium a theological nuance, separating the polemicists who were interested, with dubious means if necessary, to reach the conversion of the Jews at any price, and the forefathers of Jewish Studies, who would have rather lost some Jewish souls in order to reach a truthful and exact knowledge of the reality of Jewish tradition in order to convince the fellow Christians of its incalculable value for confirming the truth of Christianity. The divide between polemical tool (<em>ad extra<\/em>) and true prophecy (<em>ad intra<\/em>) does not constitute, for tempting that it might appear, the correct historical framework for understanding the phenomenon we are confronted with nor the right path leading us to comprehend the intellectual context allowing and even fostering the printing of the Zohar in the second half of XVI century Italy.<\/p>\n\n\n\n<p>The very concept of \u201cforgery\u201d does not work very well in the case of the Zohar, which has been repeatedly exposed as a forgery in itself, not only for its pseudo-epigraphic nature, but also for the simple reason that, before its canonization coinciding only partially with its appearance in print, since, as for any other canonical text, paralipomena and apocrypha continued to be copied and, in due course, would be also published, there was not a normative \u201cZohar\u201d allowing the easy decision whether a \u201cnew\u201d Zoharic text should or should not be considered part of the Zoharic literature. In fact, even after the publication of the Zohar, the learned \u2018Azariah de Rossi <sup class=\"modern-footnotes-footnote modern-footnotes-footnote--expands-on-desktop \" data-mfn=\"13\" data-mfn-post-scope=\"00000000000028af0000000000000000_27686\"><a href=\"javascript:void(0)\"  title=\" Cfr. A. De Rossi, The Light of the Eyes, Translated from the Hebrew with an introduction and annotations by J. Weinberg, Yale University Press, New Haven \u2013 London 2001, pp. 116-117; J. Weinberg, The Quest for Philo in Sixteenth-Century Jewish Historiography, in A. Rapoport-Albert \u2013 S. J. ZIpperstein (edd.), Jewish History. Essays in Honour of Chimen Abramsky, Peter Halban, London 1988, pp. 163-187: 171; G. Veltri, Renaissance Philosophy in Jewish Garb. Foundations and Challenges in Judaism on the Eve of Modernity, Brill, Leiden \u2013 Boston 2009, p. 90. \"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-00000000000028af0000000000000000_27686-13\">13<\/a><\/sup><span id=\"mfn-content-00000000000028af0000000000000000_27686-13\" role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"13\"> Cfr. A. De Rossi, <em>The Light of the Eyes<\/em>, Translated from the Hebrew with an introduction and annotations by J. Weinberg, Yale University Press, New Haven \u2013 London 2001, pp. 116-117; J. Weinberg, <em>The Quest for Philo in Sixteenth-Century Jewish Historiography<\/em>, in A. Rapoport-Albert \u2013 S. J. ZIpperstein (edd.), <em>Jewish History. Essays in Honour of Chimen Abramsky<\/em>, Peter Halban, London 1988, pp. 163-187: 171; G. Veltri, <em>Renaissance Philosophy in Jewish Garb. Foundations and Challenges in Judaism on the Eve of Modernity<\/em>, Brill, Leiden \u2013 Boston 2009, p. 90. <\/span> could accept as plausibly authentic, although with a dubitative formula (\u201cif they really have written thus\u201d), a notorious passage about which we will deal again in the following pages, seemingly confirming the Trinitarian interpretation of the \u201cSanctus\u201d or Trishagion of Isaiah 6 <sup class=\"modern-footnotes-footnote modern-footnotes-footnote--expands-on-desktop \" data-mfn=\"14\" data-mfn-post-scope=\"00000000000028af0000000000000000_27686\"><a href=\"javascript:void(0)\"  title=\" Cfr. S. Campanini, Id., Nottole ad Atene. La qabbalah cristiana e la conversione degli ebrei, in \u00abMateria Giudaica\u00bb XIX (2014), pp. 81-101. \"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-00000000000028af0000000000000000_27686-14\">14<\/a><\/sup><span id=\"mfn-content-00000000000028af0000000000000000_27686-14\" role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"14\"> Cfr. S. Campanini, Id., <em>Nottole ad Atene. La qabbalah cristiana e la conversione degli ebrei<\/em>, in \u00abMateria Giudaica\u00bb XIX (2014), pp. 81-101. <\/span>. De Rossi limited himself to note that it would only be a matter of terminological discrepancy, provided that one should not \u201ctrespass the limit\u201d and attribute corporeality to the Godhead. After all, he continues, the sage Recanati did write statements that are very similar to that, in other words, there was no need to discard the Trinitarian reading of the Sanctus as a forgery. If one considers that Yehudah Liebes <sup class=\"modern-footnotes-footnote modern-footnotes-footnote--expands-on-desktop \" data-mfn=\"15\" data-mfn-post-scope=\"00000000000028af0000000000000000_27686\"><a href=\"javascript:void(0)\"  title=\" Y. Liebes, Christian Influences in the Zohar, in Id., Studies in the Zohar, State University of New York Press, New York 1993, pp. 139-161; Hebrew original Hashpa\u2018ot notzriyot \u2018al sefer ha-zohar, in \u00abJerusalem Studies in Jewish Thought\u00bb 2 (1983), pp. 43-74. \"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-00000000000028af0000000000000000_27686-15\">15<\/a><\/sup><span id=\"mfn-content-00000000000028af0000000000000000_27686-15\" role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"15\"> Y. Liebes, <em>Christian Influences in the Zohar<\/em>, in Id., <em>Studies in the Zohar<\/em>, State University of New York Press, New York 1993, pp. 139-161; Hebrew original <em>Hashpa\u2018ot notzriyot \u2018al sefer ha-zohar<\/em>, in \u00abJerusalem Studies in Jewish Thought\u00bb 2 (1983), pp. 43-74. <\/span> is inclined to believe that the \u201cnormative\u201d passage in question might have been censored by the Jews in order to avoid its Christianizing interpretation, we ascertain that the unstable textual situation of the Zohar before and after its publication opened widely the possibility to vindicate it for divergent, or even opposite hermeneutical receptions.<\/p>\n\n\n\n<hr class=\"wp-block-separator has-alpha-channel-opacity\"\/>\n\n\n\n<p>Nevertheless, contrary to what Scholem was inclined to believe <sup class=\"modern-footnotes-footnote modern-footnotes-footnote--expands-on-desktop \" data-mfn=\"16\" data-mfn-post-scope=\"00000000000028af0000000000000000_27686\"><a href=\"javascript:void(0)\"  title=\"  Cfr. G. Scholem, Zur Geschichte der Anf\u00e4nge der christlichen Kabbala, in Essays Presented to Leo Baeck on the Occasion of His Eigtieth Birthday, East and West Library, London 1964, pp. 158-193; French revised version Consid\u00e9rations sur l\u2019histoire des d\u00e9buts de la kabbale chr\u00e9tienne, in A. Faivre \u2013 F. Tristan (edd.), Kabbalistes Chr\u00e9tiens, Albin Michel, Paris 1979, pp. 19-46; English translation of the latter The Beginnings of the Christian Kabbalah, in J. Dan (ed.), The Christian Kabbalah. Jewish Mystical Books and their Christian Interpreters, Harvard College Library, Cambridge (Mass.) 1997, pp. 17-51. \"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-00000000000028af0000000000000000_27686-16\">16<\/a><\/sup><span id=\"mfn-content-00000000000028af0000000000000000_27686-16\" role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"16\">  Cfr. G. Scholem, <em>Zur Geschichte der Anf\u00e4nge der christlichen Kabbala<\/em>, in <em>Essays Presented to Leo Baeck on the Occasion of His Eigtieth Birthday<\/em>, East and West Library, London 1964, pp. 158-193; French revised version <em>Consid\u00e9rations sur l\u2019histoire des d\u00e9buts de la kabbale chr\u00e9tienne<\/em>, in A. Faivre \u2013 F. Tristan (edd.), <em>Kabbalistes Chr\u00e9tiens<\/em>, Albin Michel, Paris 1979, pp. 19-46; English translation of the latter <em>The Beginnings of the Christian Kabbalah<\/em>, in J. Dan (ed.), <em>The Christian Kabbalah. Jewish Mystical Books and their Christian Interpreters<\/em>, Harvard College Library, Cambridge (Mass.) 1997, pp. 17-51. <\/span>, the first mention and the first two quotations from Zoharic literature in a Christian context are not forgeries made by a converted Jew, constructing, if we follow the image coined by Johann Widmannstetter and appreciated very much by Scholem <sup class=\"modern-footnotes-footnote modern-footnotes-footnote--expands-on-desktop \" data-mfn=\"17\" data-mfn-post-scope=\"00000000000028af0000000000000000_27686\"><a href=\"javascript:void(0)\"  title=\" On Scholem\u2019s attitude towards Christian Kabbalah, cfr. S. Campanini, Some Notes on Gershom Scholem and Christian Kabbalah, in J. Dan (ed.), Gershom Scholem: In Memoriam, vol. II, \u00abJerusalem Studies in Jewish Thought\u00bb 21 (2007), pp. 13-33. \"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-00000000000028af0000000000000000_27686-17\">17<\/a><\/sup><span id=\"mfn-content-00000000000028af0000000000000000_27686-17\" role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"17\"> On Scholem\u2019s attitude towards Christian Kabbalah, cfr. S. Campanini, <em>Some Notes on Gershom Scholem and Christian Kabbalah<\/em>, in J. Dan (ed.), <em>Gershom Scholem: In Memoriam<\/em>, vol. II, \u00abJerusalem Studies in Jewish Thought\u00bb 21 (2007), pp. 13-33. <\/span>, a Trojan horse <sup class=\"modern-footnotes-footnote modern-footnotes-footnote--expands-on-desktop \" data-mfn=\"18\" data-mfn-post-scope=\"00000000000028af0000000000000000_27686\"><a href=\"javascript:void(0)\"  title=\" Cfr. F. Secret, Un cheval de Troie dans l\u2019\u00c9glise du Christ: la kabbale chr\u00e9tienne, in Aspects du libertinisme au XVIe si\u00e8cle, Vrin, Paris 1974, pp. 153-166: 160-161. \"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-00000000000028af0000000000000000_27686-18\">18<\/a><\/sup><span id=\"mfn-content-00000000000028af0000000000000000_27686-18\" role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"18\"> Cfr. F. Secret, <em>Un cheval de Troie dans l\u2019\u00c9glise du Christ: la kabbale chr\u00e9tienne<\/em>, in <em>Aspects du libertinisme au XVI<sup>e<\/sup> si\u00e8cle<\/em>, Vrin, Paris 1974, pp. 153-166: 160-161. <\/span>, neither in the camp of the Jews nor in the one of the Christians. To the best of my knowledge the very first quotations from the Zohar are to be found in the <em>Contra Iudaeos<\/em>, or <em>Tractatus de conflictu Christianorum contra infideles<\/em>, in three books, completed in 1397 and penned by Maestre (Juan) Pedro Figuerola <sup class=\"modern-footnotes-footnote modern-footnotes-footnote--expands-on-desktop \" data-mfn=\"19\" data-mfn-post-scope=\"00000000000028af0000000000000000_27686\"><a href=\"javascript:void(0)\"  title=\"  F. Secret, Les Annotationes decem in sacram Scripturam de Petrus Antonius Beuter, in \u00abSefarad\u00bb 29 (1969), pp. 1-14. \"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-00000000000028af0000000000000000_27686-19\">19<\/a><\/sup><span id=\"mfn-content-00000000000028af0000000000000000_27686-19\" role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"19\">  F. Secret, <em>Les Annotationes decem in sacram Scripturam de Petrus Antonius Beuter<\/em>, in \u00abSefarad\u00bb 29 (1969), pp. 1-14. <\/span>. For a long time, one did not know much about this controversialist, not even his name (Joann or Pedro), but it seems rather likely that Klaus Reinhardt should be correct in assuming that he was a physician, most likely of Jewish origin, who, in the aftermath of the campaign lead by Vicente Ferrer in 1391, was charged by the King of Aragon John I, to examine the books of the Jews of Valencia together with three Franciscans <sup class=\"modern-footnotes-footnote modern-footnotes-footnote--expands-on-desktop \" data-mfn=\"20\" data-mfn-post-scope=\"00000000000028af0000000000000000_27686\"><a href=\"javascript:void(0)\"  title=\"  K. Reinhardt, Hebr\u00e4ische und Spanische Bibeln auf dem Scheiterhaufen der Inquisition. Texte zur Geschichte der Bibelzensur in Valencia um 1450, in \u00abHistorisches Jahrbuch\u00bb 101 (1981), pp. 1-37: 12-14; K. Reinhardt \u2013 H. Santiago-Otero, Biblioteca b\u00edblica ib\u00e9rica medieval, Consejo Superior de Investigaciones Cient\u00edficas, Madrid 1986, pp. 263-264. \"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-00000000000028af0000000000000000_27686-20\">20<\/a><\/sup><span id=\"mfn-content-00000000000028af0000000000000000_27686-20\" role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"20\">  K. Reinhardt, <em>Hebr\u00e4ische und Spanische Bibeln auf dem Scheiterhaufen der Inquisition. Texte zur Geschichte der Bibelzensur in Valencia um 1450<\/em>, in \u00abHistorisches Jahrbuch\u00bb 101 (1981), pp. 1-37: 12-14; K. Reinhardt \u2013 H. Santiago-Otero, <em>Biblioteca b\u00edblica ib\u00e9rica medieval<\/em>, Consejo Superior de Investigaciones Cient\u00edficas, Madrid 1986, pp. 263-264. <\/span>. The tractate is, as the almost contemporary <em>Victoria Porcheti<\/em> of the Genuese Chartusian Porchetto dei Salvatici, a reworking of the <em>Pugio Fidei<\/em>, with the most interesting addition of two quotations from the Zohar, which he must have known from a different source, either from his personal acquaintance with some manuscript containing one of the many versions of the Zohar than in circulation or from the documents turned in or confiscated to the Valencian Jews. His tractate, at odds with the <em>Victoria Porcheti<\/em>, was not printed, but it enjoyed a distinguished readership, especially on a local basis, since the polemicist Jaime Perez of Valencia, in his <em>Tractatus contra Judaeos<\/em>, published in Valencia in 1484, quotes his fellow Valencian with respect<a id=\"_ftnref6\" href=\"#_ftn6\"> <\/a><sup class=\"modern-footnotes-footnote modern-footnotes-footnote--expands-on-desktop \" data-mfn=\"21\" data-mfn-post-scope=\"00000000000028af0000000000000000_27686\"><a href=\"javascript:void(0)\"  title=\" Cfr. W. Werbeck, Jacobus Perez von Valencia. Untersuchungen zu seinem Psalmenkomemntar, Mohr Siebeck, T\u00fcbingen 1959, p. 20. \"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-00000000000028af0000000000000000_27686-21\">21<\/a><\/sup><span id=\"mfn-content-00000000000028af0000000000000000_27686-21\" role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"21\"> Cfr. W. Werbeck, <em>Jacobus Perez von Valencia. Untersuchungen zu seinem Psalmenkomemntar<\/em>, Mohr Siebeck, T\u00fcbingen 1959, p. 20. <\/span> and again, in the 16th century, the distinguished exegete Pedro Antonio Beuter, also a Valencian, mentions and quotes him with praise, in his <em>Annotationes decem in Sacram Scripturam<\/em> (Valencia 1547) <sup class=\"modern-footnotes-footnote modern-footnotes-footnote--expands-on-desktop \" data-mfn=\"22\" data-mfn-post-scope=\"00000000000028af0000000000000000_27686\"><a href=\"javascript:void(0)\"  title=\" Secret, Les Annotationes decem, cit.&nbsp; \"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-00000000000028af0000000000000000_27686-22\">22<\/a><\/sup><span id=\"mfn-content-00000000000028af0000000000000000_27686-22\" role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"22\"> Secret, <em>Les Annotationes decem<\/em>, cit.&nbsp; <\/span>. Figuerola\u2019s tractate, at least in part, was not only preserved in Valencia, at the Library of the Cathedral, where three volumes are still held, but also at the Inguimbertine Library of Carpentras, a sign of the diffusion of this tractate among the libertines of the XVII century such as Nicolas Fabri de Peiresc and Jacques Gaffarel. The two quotations, as Chen Merchavia has shown <sup class=\"modern-footnotes-footnote modern-footnotes-footnote--expands-on-desktop \" data-mfn=\"23\" data-mfn-post-scope=\"00000000000028af0000000000000000_27686\"><a href=\"javascript:void(0)\"  title=\" Ch. Merchavia, Shte muva\u2019ot min ha-midrash ha-ne\u2018elam bi-ktav yad latini, in \u00abKirjat Sefer\u00bb 43 (1968), pp. 560-568; cfr. Id., Nota sobre citas del Zohar en manuscritos latinos de pol\u00e9mica antijud\u00eda, in \u00abSefarad\u00bb 31 (1971), p. 104. \"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-00000000000028af0000000000000000_27686-23\">23<\/a><\/sup><span id=\"mfn-content-00000000000028af0000000000000000_27686-23\" role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"23\"> Ch. Merchavia, <em>Shte muva\u2019ot min ha-midrash ha-ne\u2018elam bi-ktav yad latini<\/em>, in \u00abKirjat Sefer\u00bb 43 (1968), pp. 560-568; cfr. Id., <em>Nota sobre citas del Zohar en manuscritos latinos de pol\u00e9mica antijud\u00eda<\/em>, in \u00abSefarad\u00bb 31 (1971), p. 104. <\/span>, are taken from the <em>Midrash ha-ne\u2018elam<\/em>, and have appeared in print, in the original Hebrew, in the <em>Zohar Chadash<\/em>, that is only in 1597<sup class=\"modern-footnotes-footnote modern-footnotes-footnote--expands-on-desktop \" data-mfn=\"24\" data-mfn-post-scope=\"00000000000028af0000000000000000_27686\"><a href=\"javascript:void(0)\"  title=\" For a modern print of these passages, see Zohar Chadash, Mossad ha-Rav Kook, Jerusalem 1994, pp. 2d and 25b; for an English translation see N. Wolski (ed.), The Zohar, vol. X, Stanford University Press, Stanford 2016, pp. 7 and 295-296.&nbsp; \"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-00000000000028af0000000000000000_27686-24\">24<\/a><\/sup><span id=\"mfn-content-00000000000028af0000000000000000_27686-24\" role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"24\"> For a modern print of these passages, see <em>Zohar Chadash<\/em>, Mossad ha-Rav Kook, Jerusalem 1994, pp. 2d and 25b; for an English translation see N. Wolski (ed.), <em>The Zohar<\/em>, vol. X, Stanford University Press, Stanford 2016, pp. 7 and 295-296.&nbsp; <\/span>. Even the original Hebrew of these quotations, though, had been transmitted, albeit only in a manuscript (at the Escurial Library near Madrid), among the hundreds of quotations collected by the convert Alfonso de Zamora, in his <em>Sefer Chokmat Elohim<\/em>, published in Spanish translation by Federico P\u00e9rez Castro <sup class=\"modern-footnotes-footnote modern-footnotes-footnote--expands-on-desktop \" data-mfn=\"25\" data-mfn-post-scope=\"00000000000028af0000000000000000_27686\"><a href=\"javascript:void(0)\"  title=\" F. P\u00e9rez Castro, El manuscrito apolog\u00e9tico de Alfonso de Zamora. Traducci\u00f3n y estudio del S\u00e9fer \u1e24okmat Elohim, Consejo Superior de Investigaciones Cient\u00edficas, Madrid \u2013 Barcelona 1950, pp. 81-82; 181-182. \"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-00000000000028af0000000000000000_27686-25\">25<\/a><\/sup><span id=\"mfn-content-00000000000028af0000000000000000_27686-25\" role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"25\"> F. P\u00e9rez Castro, <em>El manuscrito apolog\u00e9tico de Alfonso de Zamora. Traducci\u00f3n y estudio del S\u00e9fer \u1e24okmat Elohim<\/em>, Consejo Superior de Investigaciones Cient\u00edficas, Madrid \u2013 Barcelona 1950, pp. 81-82; 181-182. <\/span> and, since they coincide perfectly with their Latin translation in the two manuscripts of the <em>Contra Iudaeos<\/em> of Figuerola, one has to conjecture that Zamora, in 1532, did have access, in Alcal\u00e0, to the original of Figuerola\u2019s quotations, be that the latter\u2019s source, or his very compilation, in the original or in a copy. As P\u00e9rez Castro has shown, the two quotations are used to confirm with new materials two arguments brought about in the <em>Pugio Fidei<\/em>, one concerning the identification of the Messiah with the stone (\u05d0\u05d1\u05df, <em>even<\/em>) and one concerning the punishment of the wicked in the seven dwellings of the Hell. It could not be more evident that the first Christian contact with the Zohar, dated to the end of the XIV century, is entirely comprised within the project of the <em>Pugio Fidei<\/em> (to convert the Jews by their own literature, in the aftermath of the official disputation of Barcelona), the texts are \u201cauthentic\u201d and their function is, as Alfonso de Zamora has it, with an obvious pun: \u05db\u05b0\u05bc\u05d3\u05b5\u05d9 \u05dc\u05b4\u05ea\u05b0\u05e4\u05bc\u05d5\u05b9\u05e9\u05c2 \u05de\u05b0\u05e9\u05c1\u05d5\u05bc\u05d1\u05b7\u05ea \u05d4\u05b7\u05e2\u05b4\u05d1\u05b0\u05e8\u05b4\u05d9\u05dd \u05e9\u05b0\u05c1\u05d4\u05b5\u05dd \u05e2\u05b4\u05b4\u05d5\u05b0\u05e8\u05b4\u05d9\u05dd, \u201cin order to facilitate the conversion of the blind Jews\u201d, based on the homophony of \u201cblind\u201d (<em>\u2018iwrim<\/em>) and \u201cJews\/Hebrews\u201d (<em>\u2018ivrim<\/em>)<sup class=\"modern-footnotes-footnote modern-footnotes-footnote--expands-on-desktop \" data-mfn=\"26\" data-mfn-post-scope=\"00000000000028af0000000000000000_27686\"><a href=\"javascript:void(0)\"  title=\" As one reads in ms. Escorial G I 8, f. 1r. Cfr. P\u00e9rez Castro, El manuscrito, cit., p. 1. \"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-00000000000028af0000000000000000_27686-26\">26<\/a><\/sup><span id=\"mfn-content-00000000000028af0000000000000000_27686-26\" role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"26\"> As one reads in ms. Escorial G I 8, f. 1r. Cfr. P\u00e9rez Castro, <em>El manuscrito<\/em>, cit., p. 1. <\/span>. One point is thereby acquired: the Zohar, together with a large collection of Rabbinic sources, could be used as a valid tool in order to convert the Jews, thus justifying the effort of searching for it, of studying it carefully and even to preserve it in the arsenal of the weapons for controversy with the Jews and for their persuasion to embrace Christianity and receive baptism.<\/p>\n\n\n\n<hr class=\"wp-block-separator has-alpha-channel-opacity\"\/>\n\n\n\n<p>The second appearance of the Zohar in a very similar context is the well-known or, I should rather say, notorious quotation found in the <em>Zelus Christi<\/em>, of the convert Pedro de la Caballeria, compiled in 1450 but printed much later in Venice in 1592. Once again, the remote context of this quotation is an official disputation, this time the one held in Tortosa, which brought to the conversion of the prestigious family of de la Caballeria. Everything Pedro has to say about the Zohar is of extreme interest for our purpose: he declares that the entire work, called \u201cCefer Azohar\u201d is very large (<em>liber magni voluminis<\/em>) and full of great secrets (<em>magnorum secretorum<\/em>), written in Aramaic (<em>scriptus Caldea lingua<\/em>) and it is found among private Jews (<em>peculiares Judaeos<\/em>) in the Kingdom of Castile. Moreover, he honestly confesses that he could not see the whole book (<em>Ego non vidi totum librum<\/em>), but only a quire. This is a symptom which will characterize the entire reception of the Zohar, the dialectics between the brief portions of text anyone has seen or possesses, and the \u201cwhole\u201d Zohar, the large and mysterious book, always to be found somewhere else, in somebody else\u2019s hands. The myth of the complete Zohar, which only could provide the definitive unveiling of the partial, fragmentary secrets it so abundantly contains, affects already the early stages of the dissemination of the Zohar with the archetypical scene, described in a biography of Isaac of Acco, in which the widow of Moshe de Le\u00f3n and his daughter, disappointing the \u201chorizon of expectation\u201d, reveal that the \u201cwhole\u201d Zohar, or its <em>Vorlage<\/em>, only existed in the head of Moshe de Le\u00f3n <sup class=\"modern-footnotes-footnote modern-footnotes-footnote--expands-on-desktop \" data-mfn=\"27\" data-mfn-post-scope=\"00000000000028af0000000000000000_27686\"><a href=\"javascript:void(0)\"  title=\" G. Scholem, Major Trends in Jewish Mysticism, Schocken Publishing House, Jerusalem 1941, pp. 186-187. \"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-00000000000028af0000000000000000_27686-27\">27<\/a><\/sup><span id=\"mfn-content-00000000000028af0000000000000000_27686-27\" role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"27\"> G. Scholem, <em>Major Trends in Jewish Mysticism<\/em>, Schocken Publishing House, Jerusalem 1941, pp. 186-187. <\/span>. It is also well known that in the first decades after the \u201cpublication\u201d of the Zohar, many imitations were produced, and some of them made it into the main corpus of the Zohar. It is interesting to note that, precisely when the \u201cmyth\u201d of the \u201cwhole Zohar\u201d was introduced in the Latin world and in a polemical treatise, of the two supposed quotations produced by Pedro de la Caballeria, one, concerning the equivalence between \u201cBinah\u201d, the third <em>sefirah<\/em>, and its anagram \u201cBen Yah\u201d, Son of Yah or \u201cFilius Dei\u201d, can be said to be authentic, since it is found in many passages of the Zohar; the other one, the principal, is not present verbatim in the printed Zohar, nor, for that matter, in any known manuscript of that tantalizing collection of fragments. It is the first known occurrence of a very fortunate (Pseudo-)Zoharic maxim: \u201cSanctus de <sup class=\"modern-footnotes-footnote modern-footnotes-footnote--expands-on-desktop \" data-mfn=\"28\" data-mfn-post-scope=\"00000000000028af0000000000000000_27686\"><a href=\"javascript:void(0)\"  title=\" I correct the reading of the printed edition (\u201cDavid\u201d), which is certainly mistaken. \"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-00000000000028af0000000000000000_27686-28\">28<\/a><\/sup><span id=\"mfn-content-00000000000028af0000000000000000_27686-28\" role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"28\"> I correct the reading of the printed edition (\u201cDavid\u201d), which is certainly mistaken. <\/span> Abba, sanctus Dabera, Sanctus da Ruha de Cudsa\u201d <sup class=\"modern-footnotes-footnote modern-footnotes-footnote--expands-on-desktop \" data-mfn=\"29\" data-mfn-post-scope=\"00000000000028af0000000000000000_27686\"><a href=\"javascript:void(0)\"  title=\"  P. de la Cavalleria, Tractatus Zelus Christi contra Iudaeos, Sarracenos et infideles, Apud Baretium de Baretiis, Venetiis 1592, p. 34r; cfr. also p. 111v. For a list of the authors who quote the same passage cfr. Campanini, Nottole ad Atene, cit., p. 88. \"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-00000000000028af0000000000000000_27686-29\">29<\/a><\/sup><span id=\"mfn-content-00000000000028af0000000000000000_27686-29\" role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"29\">  P. de la Cavalleria, <em>Tractatus Zelus Christi contra Iudaeos, Sarracenos et infideles<\/em>, Apud Baretium de Baretiis, Venetiis 1592, p. 34r; cfr. also p. 111v. For a list of the authors who quote the same passage cfr. Campanini, <em>Nottole ad Atene<\/em>, cit., p. 88. <\/span>. The existence of a mythical \u201ccomplete\u201d Zohar, made it impossible for anybody to disprove the authenticity of this or any other fabrication, since any given copy of the Zohar one could produce, could always be suspected of being incomplete. Here we would have, almost in the very days when the printing press was introduced in Germany and some years before the first Hebrew book would be printed, an excellent argument (from a Jewish perspective) in favor of the printing of the Zohar, in order to construct, at least a posteriori, a normative Zohar, in order to stop the proliferation of imitations and all sorts of apocrypha, be they Jewish or, even more dangerous, Christian.<\/p>\n\n\n\n<hr class=\"wp-block-separator has-alpha-channel-opacity\"\/>\n\n\n\n<div class=\"wp-block-group is-layout-flow wp-block-group-is-layout-flow\"><div class=\"wp-block-group__inner-container\">\n<p>As a matter of fact, although the <em>Zelus Christi<\/em> remained unpublished in its time, this and other \u201cZoharic\u201d fragments found their way to press and were vastly distributed. According to the later testimony of Abraham Farissol, there was even a society of Spanish conversos, who fabricated a collection of false Zoharic texts confirming blatantly the main tenets of the Christian faith in a mocking imitation of the Aramaic style of the Zohar <sup class=\"modern-footnotes-footnote modern-footnotes-footnote--expands-on-desktop \" data-mfn=\"30\" data-mfn-post-scope=\"00000000000028af0000000000000000_27686\"><a href=\"javascript:void(0)\"  title=\" cholem, Anf\u00e4nge der christlichen Kabbala, cit., pp. 187-193; D. Ruderman, The World of a Renaissance Jew. The Life and Thought of Abraham ben Modecai Farissol, Hebrew Union College Press, Cincinnati 1981, pp. 47-49. \"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-00000000000028af0000000000000000_27686-30\">30<\/a><\/sup><span id=\"mfn-content-00000000000028af0000000000000000_27686-30\" role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"30\"> cholem, <em>Anf\u00e4nge der christlichen Kabbala<\/em>, cit., pp. 187-193; D. Ruderman, <em>The World of a Renaissance Jew. The Life and Thought of Abraham ben Modecai Farissol<\/em>, Hebrew Union College Press, Cincinnati 1981, pp. 47-49. <\/span>. In 1487 or 1488 yet another Spanish converted Jew, Pablo de Heredia, in contact with the Dominicans and knowledgeable of the literature of the <em>Pugio Fidei<\/em>, after having received a small book, as he recounts, from a certain Rabbi Abraham Papur in Jaca (Aragon), containing wondrous secretes and astounding prophecies confirming that Jesus was the Messiah, published in Rome the <em>Epistola de Secretis<\/em>, confirming the Zoharic passage quoted in the <em>Zelus Christi<\/em> and adding another one, also very much fortunate, interpreting in a Trinitarian fashion, the authentic wording of the Zohar on the <em>Shema\u2018<\/em> of Deut. 6 <sup class=\"modern-footnotes-footnote modern-footnotes-footnote--expands-on-desktop \" data-mfn=\"31\" data-mfn-post-scope=\"00000000000028af0000000000000000_27686\"><a href=\"javascript:void(0)\"  title=\" Cfr. Campanini, Nottole ad Atene, cit., pp. 88-90.&nbsp; \"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-00000000000028af0000000000000000_27686-31\">31<\/a><\/sup><span id=\"mfn-content-00000000000028af0000000000000000_27686-31\" role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"31\"> Cfr. Campanini, <em>Nottole ad Atene<\/em>, cit., pp. 88-90.&nbsp; <\/span>. The <em>Epistola<\/em> was certainly widely read, but its fortune was limited if compared with the enormous diffusion found by the <em>De arcanis catholicae veritatis<\/em> of the Franciscan Pietro Galatino, printed in Ortona a Mare by Gershom Soncino in 1518. This voluminous tractate, rehashing for a larger audience the main contents of the <em>Pugio Fidei<\/em>, was not only reprinted several times during the XVI century and the first half of the XVII century until the <em>Pugio Fidei<\/em> itself was finally brought to print \u2013 first in Paris (1651) and then in Leipzig (1687), \u2013 it was also quoted by virtually every polemicist writing against the Jews from the XVI through the XIX century. Among the many texts, reprinted by Galatino in his work, Heredia\u2019s pseudo-Zoharic passages were given a prominent place and reached thus a much broader readership <sup class=\"modern-footnotes-footnote modern-footnotes-footnote--expands-on-desktop \" data-mfn=\"32\" data-mfn-post-scope=\"00000000000028af0000000000000000_27686\"><a href=\"javascript:void(0)\"  title=\" S. Campanini, Quasi post vindemias racemos colligens. Pietro Galatino und seine Verteidigung der christlichen Kabbala, in W. K\u00fchlmann (Hrsg.), Reuchlins Freunde und Gegner. Kommunikative Konstellationen eines fr\u00fchneuzeitlichen Medienereignisses, Jan Thorbecke Verlag, Ostfildern 2010, pp. 69-88. \"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-00000000000028af0000000000000000_27686-32\">32<\/a><\/sup><span id=\"mfn-content-00000000000028af0000000000000000_27686-32\" role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"32\"> S. Campanini, <em>Quasi post vindemias racemos colligens. Pietro Galatino und seine Verteidigung der christlichen Kabbala<\/em>, in W. K\u00fchlmann (Hrsg.), <em>Reuchlins Freunde und Gegner. Kommunikative Konstellationen eines fr\u00fchneuzeitlichen Medienereignisses<\/em>, Jan Thorbecke Verlag, Ostfildern 2010, pp. 69-88. <\/span>. Galatino, who was well aware that no Jew would confirm the presence of the Trinitarian interpretation of the <em>Shema\u2018<\/em> in the \u201cauthentic\u201d Zohar, hastened to quote, as the convert Paulus Riccius already had done before him in 1507 <sup class=\"modern-footnotes-footnote modern-footnotes-footnote--expands-on-desktop \" data-mfn=\"33\" data-mfn-post-scope=\"00000000000028af0000000000000000_27686\"><a href=\"javascript:void(0)\"  title=\" Cfr. P. Riccius, Sal foederis, Jacob de Burgofranco, Pavia 1507, ff. 38v-39r. Secret, Le Z\u00f4har, cit., p. 27. \"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-00000000000028af0000000000000000_27686-33\">33<\/a><\/sup><span id=\"mfn-content-00000000000028af0000000000000000_27686-33\" role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"33\"> Cfr. P. Riccius, <em>Sal foederis<\/em>, Jacob de Burgofranco, Pavia 1507, ff. 38v-39r. Secret, <em>Le Z\u00f4har<\/em>, cit., p. 27. <\/span>, the Commentary on the Pentateuch by Menachem Recanati, in which one could find the \u201cpreemptive\u201d explanation of any censorship the Jews would have imposed to their copies of the Zohar. Recanati, in turn, had referred a passage from the Zohar in which Rabbi Shim\u2018on ben Yochay had cautioned that specific secrets concerning the <em>Shema\u2018<\/em> prayer would only be revealed after the coming of the Messiah <sup class=\"modern-footnotes-footnote modern-footnotes-footnote--expands-on-desktop \" data-mfn=\"34\" data-mfn-post-scope=\"00000000000028af0000000000000000_27686\"><a href=\"javascript:void(0)\"  title=\" M. Recanati, Perush \u2018al ha-Torah, vol. II, Amnon Gross, Jerusalem 2003, p. 15. The reference goes, in turn, to Zohar III 136b. \"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-00000000000028af0000000000000000_27686-34\">34<\/a><\/sup><span id=\"mfn-content-00000000000028af0000000000000000_27686-34\" role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"34\"> M. Recanati, <em>Perush \u2018al ha-Torah<\/em>, vol. II, Amnon Gross, Jerusalem 2003, p. 15. The reference goes, in turn, to Zohar III 136b. <\/span>. Moreover, he anticipated the objection by stating that, no matter what the Jews will claim, he himself had seen in Lecce, before the general expulsion of the Jews from southern Italy in 1510, upon consulting a very old Hebrew book in which another contested passage of the Targum should contain a Trinitarian explanation of the Trishagion of Isaiah <sup class=\"modern-footnotes-footnote modern-footnotes-footnote--expands-on-desktop \" data-mfn=\"35\" data-mfn-post-scope=\"00000000000028af0000000000000000_27686\"><a href=\"javascript:void(0)\"  title=\" P. Galatino, De arcanis catholicae veritatis, G. Soncino, Ortona a Mare 1518, f. XXXIr: \u201cIn vetustissimis tamen libris, qui rarissimi sunt, ita prorsus habetur, ut ego retuli. Quorum ipse unum vidi, cum essem Licii, qua tempestate Iudaei ex toto Regno Neapolitano, iussu Regi catholici expellerentur\u201d. \"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-00000000000028af0000000000000000_27686-35\">35<\/a><\/sup><span id=\"mfn-content-00000000000028af0000000000000000_27686-35\" role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"35\"> P. Galatino, <em>De arcanis catholicae veritatis<\/em>, G. Soncino, Ortona a Mare 1518, f. XXXIr: \u201cIn vetustissimis tamen libris, qui rarissimi sunt, ita prorsus habetur, ut ego retuli. Quorum ipse unum vidi, cum essem Licii, qua tempestate Iudaei ex toto Regno Neapolitano, iussu Regi catholici expellerentur\u201d. <\/span>. In other words, if the texts he quotes are not found in Jewish sources, it must be the result of a campaign of censorship perpetrated by the Jews to avoid the embarrassment caused by such authoritative confirmations of Jewish dogmas. &nbsp;It can be safely stated that no other polemical work contributed more to the diffusion among the Christians of the idea that the Zohar, if complete and correctly understood, would represent, once printed, a tremendous resource towards the conversion of the Jews. To be perfectly honest, some voices were raised against this astounding \u201cconfirmatio catholica\u201d: how could those texts be authentic and \u201ccanonical\u201d among the Jews and so ineffective, since the Jews denied their authenticity and were not impressed by them nor had they been motivated to embrace Christianity? Even the Pope, Paul III must have voiced some apprehension, but Galatino reassured him in a letter, in which he stated that the Hebrew original of Heredia\u2019s source was in his hands and that he would translate it anew <sup class=\"modern-footnotes-footnote modern-footnotes-footnote--expands-on-desktop \" data-mfn=\"36\" data-mfn-post-scope=\"00000000000028af0000000000000000_27686\"><a href=\"javascript:void(0)\"  title=\" A. Keleinhans, De vita et operibus Petri Galatini, in \u00abAntonianum\u00bb 1 (1926), pp. 145-179; 327-356. \"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-00000000000028af0000000000000000_27686-36\">36<\/a><\/sup><span id=\"mfn-content-00000000000028af0000000000000000_27686-36\" role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"36\"> A. Keleinhans, <em>De vita et operibus Petri Galatini<\/em>, in \u00abAntonianum\u00bb 1 (1926), pp. 145-179; 327-356. <\/span>. Since the passage of the \u201cZohar\u201d commenting upon Deuteronomy was not found in the <em>Gale Razaya<\/em>, the main prophecy of Heredia, but in the <em>Postillae<\/em>, the alleged original was even more elusive, until, as it is far from surprising, it was fabricated in due course, first in a very poor Hebrew version found in the apologetical book <em>Il Messia Venuto<\/em> (1659) by Giovanni Maria Vincenti <sup class=\"modern-footnotes-footnote modern-footnotes-footnote--expands-on-desktop \" data-mfn=\"37\" data-mfn-post-scope=\"00000000000028af0000000000000000_27686\"><a href=\"javascript:void(0)\"  title=\" A. Keleinhans, De vita et operibus Petri Galatini, in \u00abAntonianum\u00bb 1 (1926), pp. 145-179; 327-356. \"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-00000000000028af0000000000000000_27686-37\">37<\/a><\/sup><span id=\"mfn-content-00000000000028af0000000000000000_27686-37\" role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"37\"> A. Keleinhans, <em>De vita et operibus Petri Galatini<\/em>, in \u00abAntonianum\u00bb 1 (1926), pp. 145-179; 327-356. <\/span>, and much later back-translated into dubious Aramaic by the notorious convert and forgerer Juan Joseph Heydeck in his <em>Defensa de la religion Cristiana<\/em> (1793) <sup class=\"modern-footnotes-footnote modern-footnotes-footnote--expands-on-desktop \" data-mfn=\"38\" data-mfn-post-scope=\"00000000000028af0000000000000000_27686\"><a href=\"javascript:void(0)\"  title=\" A. Keleinhans, De vita et operibus Petri Galatini, in \u00abAntonianum\u00bb 1 (1926), pp. 145-179; 327-356. \"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-00000000000028af0000000000000000_27686-38\">38<\/a><\/sup><span id=\"mfn-content-00000000000028af0000000000000000_27686-38\" role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"38\"> A. Keleinhans, <em>De vita et operibus Petri Galatini<\/em>, in \u00abAntonianum\u00bb 1 (1926), pp. 145-179; 327-356. <\/span>.<\/p>\n\n\n\n<hr class=\"wp-block-separator has-alpha-channel-opacity\"\/>\n<\/div><\/div>\n\n\n\n<p>The already mentioned Alfonso de Zamora who, as we have seen, did copy authentic passages from the <em>Midrash ha-ne\u2018elam<\/em>, could not refrain from quoting in his apologetic, bilingual letter to the Jews of Rome (published as an appendix to the second edition of his Hebrew Grammar, which appeared in Salamanca in 1526), with only small variants, the Trinitarian Trishagion <sup class=\"modern-footnotes-footnote modern-footnotes-footnote--expands-on-desktop \" data-mfn=\"39\" data-mfn-post-scope=\"00000000000028af0000000000000000_27686\"><a href=\"javascript:void(0)\"  title=\" A. De Zamora, Introductiones Artis grammatice Hebraice nunc recenter edite, In Edibus Michaelis de Eguia, Complutum 1526, f. CC4r. Cfr. P\u00e9rez Castro, El manuscrito, cit., p. LXXII; F. Secret, Les kabbalistes chr\u00e9tiens de la Renaissance, Arch\u00e8, Milano 1985, p. 219; F. J. Perea Siller, Los inicios de la c\u00e1bala humanista en Alcal\u00e0: Alfonso de Zamora y Cipriano de la Huerga, in \u00abHelmantica\u00bb 191 (2013), pp. 153-180: 163-164. \n\n\n\n\u05e7\u05d3\u05d9\u05e9 \u05d0\u05d1\u05d0 \u05e7\u05d3\u05d9\u05e9 \u05d1\u05e8\u05d0 \u05e7\u05d3\u05d9\u05e9 \u05e8\u05d5\u05d7\u05d0 \u05d3\u05e9\u05de\u05d9\u05d0\n\n\n\n\n\n\n\nOne of the most striking features of the numerous quotations from the Zohar in the Christian polemical literature between the end of the XV and the first half of the XVI century, but already remarkable since Pedro de la Caballeria, is the coexistence of \u201cauthentic\u201d and \u201cforged\u201d Zoharic texts. Alfonso de Zamora, in fact, is certainly not alone in this category: the influential physician of the Emperor, the already mentioned Paulus Riccius in several of his works quotes both authentic passages from the Zohar and the \u201cforgery\u201d on Deuteronomy. Fran\u00e7ois Secret has supposed that Riccius knew and was influenced by the Epistola de Secretis, but this view seems to me quite questionable, and it is more than likely that, through Recanati\u2019s Commentary, since it is far from assured that Riccius had direct access to a manuscript of the Zohar, this suggestive reding of the Zohar could have been \u201cdiscovered\u201d anew by yet another baptized Jew 39 On Riccius in general B. Roling, Aristotelische Naturphilosophie und christliche Kabbalah im Werk des Paulus Ritius, Max Niemeyer, T\u00fcbingen 2007. The question of the source of Riccius\u2019 Trinitarian interpretation of the Zohar and of Menachem Recanati\u2019s Commentary on the Pentateuch has to be left for another occasion which, hopefully, will present itself in the near future. \"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-00000000000028af0000000000000000_27686-39\">39<\/a><\/sup><span id=\"mfn-content-00000000000028af0000000000000000_27686-39\" role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"39\"> A. De Zamora, <em>Introductiones Artis grammatice Hebraice nunc recenter edite<\/em>, In Edibus Michaelis de Eguia, Complutum 1526, f. CC4r. Cfr. P\u00e9rez Castro, <em>El manuscrito<\/em>, cit., p. LXXII; F. Secret, <em>Les kabbalistes chr\u00e9tiens de la Renaissance<\/em>, Arch\u00e8, Milano 1985, p. 219; F. J. Perea Siller, <em>Los inicios de la c\u00e1bala humanista en Alcal\u00e0: Alfonso de Zamora y Cipriano de la Huerga<\/em>, in \u00abHelmantica\u00bb 191 (2013), pp. 153-180: 163-164. <br \/><br \/>\n\n\n\n<blockquote class=\"wp-block-quote has-text-align-right is-layout-flow wp-block-quote-is-layout-flow\">\u05e7\u05d3\u05d9\u05e9 \u05d0\u05d1\u05d0 \u05e7\u05d3\u05d9\u05e9 \u05d1\u05e8\u05d0 \u05e7\u05d3\u05d9\u05e9 \u05e8\u05d5\u05d7\u05d0 \u05d3\u05e9\u05de\u05d9\u05d0<br \/><br \/><\/blockquote>\n\n\n\n<hr class=\"wp-block-separator has-alpha-channel-opacity\"\/>\n\n\n\nOne of the most striking features of the numerous quotations from the Zohar in the Christian polemical literature between the end of the XV and the first half of the XVI century, but already remarkable since Pedro de la Caballeria, is the coexistence of \u201cauthentic\u201d and \u201cforged\u201d Zoharic texts. Alfonso de Zamora, in fact, is certainly not alone in this category: the influential physician of the Emperor, the already mentioned Paulus Riccius in several of his works quotes both authentic passages from the Zohar and the \u201cforgery\u201d on Deuteronomy. Fran\u00e7ois Secret has supposed that Riccius knew and was influenced by the <em>Epistola de Secretis<\/em>, but this view seems to me quite questionable, and it is more than likely that, through Recanati\u2019s Commentary, since it is far from assured that Riccius had direct access to a manuscript of the Zohar, this suggestive reding of the Zohar could have been \u201cdiscovered\u201d anew by yet another baptized Jew <sup class=\"modern-footnotes-footnote modern-footnotes-footnote--expands-on-desktop \" data-mfn=\"39\" data-mfn-post-scope=\"00000000000028af0000000000000000_27686\"><a href=\"javascript:void(0)\"  title=\"\"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-00000000000028af0000000000000000_27686-39\">39<\/a><\/sup><span id=\"mfn-content-00000000000028af0000000000000000_27686-39\" role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"39\"><\/span> On Riccius in general B. Roling, <em>Aristotelische Naturphilosophie und christliche Kabbalah im Werk des Paulus Ritius<\/em>, Max Niemeyer, T\u00fcbingen 2007. The question of the source of Riccius\u2019 Trinitarian interpretation of the Zohar and of Menachem Recanati\u2019s Commentary on the Pentateuch has to be left for another occasion which, hopefully, will present itself in the near future. <\/span>. \u00a0<\/p>\n\n\n\n<hr class=\"wp-block-separator has-alpha-channel-opacity\"\/>\n\n\n\n<p>Even more interesting is the case of Ludovico Lazzarelli, who, in his <em>Crater Hermetis<\/em> (written in 1494 published in 1504), attributes to the Zohar a speculation on Adam\u2019s sin, which is not to be found in our editions. Moreover, he quotes a passage on the <em>shemot shel tum\u2019ah<\/em>, authentically Zoharic, but attributes to the Midrash <em>Bereshit Rabba<\/em> by Moshe ha-Darshan the well-known passage on Deuteronomy 6 which, as we have seen, is ascribed to the Zohar by Heredia <sup class=\"modern-footnotes-footnote modern-footnotes-footnote--expands-on-desktop \" data-mfn=\"40\" data-mfn-post-scope=\"00000000000028af0000000000000000_27686\"><a href=\"javascript:void(0)\"  title=\"  Cfr. E. Norelli, Nota sulle fonti ebraiche del Crater Hermetis, in C. Moreschini, Dall\u2019Asclepius al Crater Hermetis, Giardini, Pisa 1986, pp. 218-219.\"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-00000000000028af0000000000000000_27686-40\">40<\/a><\/sup><span id=\"mfn-content-00000000000028af0000000000000000_27686-40\" role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"40\">  Cfr. E. Norelli, <em>Nota sulle fonti ebraiche del Crater Hermetis<\/em>, in C. Moreschini, <em>Dall\u2019Asclepius al Crater Hermetis<\/em>, Giardini, Pisa 1986, pp. 218-219.<\/span>. In the biography of Lazzarelli, written by his brother Filippo, it is stated that he used precisely this passage in a public discussion with a Jew in Teramo, and that this quotation helped him to win the controversy <sup class=\"modern-footnotes-footnote modern-footnotes-footnote--expands-on-desktop \" data-mfn=\"41\" data-mfn-post-scope=\"00000000000028af0000000000000000_27686\"><a href=\"javascript:void(0)\"  title=\" Cfr. W. J. Hanegraaf \u2013 R. M. Bouthoorn (edd.), Ludovico Lazzerelli (1447-1500). The Hermetic Writings and Related Documents, Arizona Center for Medieval and Renaissance Studies, Tempe 2005, pp. 300-302; Campanini, Nottole ad Atene, cit., p. 87-88. \"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-00000000000028af0000000000000000_27686-41\">41<\/a><\/sup><span id=\"mfn-content-00000000000028af0000000000000000_27686-41\" role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"41\"> Cfr. W. J. Hanegraaf \u2013 R. M. Bouthoorn (edd.), <em>Ludovico Lazzerelli (1447-1500). The Hermetic Writings and Related Documents<\/em>, Arizona Center for Medieval and Renaissance Studies, Tempe 2005, pp. 300-302; Campanini, <em>Nottole ad Atene<\/em>, cit., p. 87-88. <\/span>. The attribution of this \u201cZoharic\u201d passage to Moshe ha-Darshan is a clear indication that all these pseudepigrapha and apocrypha are still very much indebted to the ideological and doctrinal framework of the <em>Pugio Fidei<\/em> since Ram\u00f3n Mart\u00ed, or his team of translators, quote him most frequently as the source of texts of doubtful authenticity.<\/p>\n\n\n\n<hr class=\"wp-block-separator has-alpha-channel-opacity\"\/>\n\n\n\n<p>In the first decades of the XVI century the Zoharic literature penetrates Jewish and sometimes Christian libraries so much that it can even happen to quote the Zohar inadvertently, such as in the case of the most prominent Christian Kabbalist of the Renaissance. Johannes Reuchlin, who did not master Aramaic enough to be able to read the Zohar, if at all, in the numerous quotations found in Menachem Recanati\u2019s Commentary on the Pentateuch, does quote, without noticing it, the <em>Midrash ha-ne\u2019elam<\/em> (a passage missing from modern editions but assigned to that work by Chayim Vital), attributing it, nevertheless to Todros ha-Levi Abulafia, whose name Reuchlin misspelled as Tedacus Levi. This quotation and wrong attribution have been reproduced in the ensuing centuries by dozens of authors, comprising eminent personalities such as Jean Bodin <sup class=\"modern-footnotes-footnote modern-footnotes-footnote--expands-on-desktop \" data-mfn=\"42\" data-mfn-post-scope=\"00000000000028af0000000000000000_27686\"><a href=\"javascript:void(0)\"  title=\" S. Campanini, Ut neminem latere possit. Riflessi dell\u2019ebraismo nel Colloquium Heptaplomeres, in K. F. Faltenbacher (ed.), Der kritische Dialog des Colloquium Heptaplomeres. Wissenschaft, Philosophie und Religion zu Beginn des 17. Jahrhunderts, Wissenschaftliche Buchgesellschaft, Darmstadt 2009, pp. 259-284. \"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-00000000000028af0000000000000000_27686-42\">42<\/a><\/sup><span id=\"mfn-content-00000000000028af0000000000000000_27686-42\" role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"42\"> S. Campanini, <em>Ut neminem latere possit. Riflessi dell\u2019ebraismo nel Colloquium Heptaplomeres<\/em>, in K. F. Faltenbacher (ed.), <em>Der kritische Dialog des Colloquium Heptaplomeres. Wissenschaft, Philosophie und Religion zu Beginn des 17. Jahrhunderts<\/em>, Wissenschaftliche Buchgesellschaft, Darmstadt 2009, pp. 259-284. <\/span> and Athanasius Kircher, before Scholem <sup class=\"modern-footnotes-footnote modern-footnotes-footnote--expands-on-desktop \" data-mfn=\"43\" data-mfn-post-scope=\"00000000000028af0000000000000000_27686\"><a href=\"javascript:void(0)\"  title=\" G. Scholem, Die Erforschung der Kabbala von Reuchlin bis zur Gegenwart, Selbstverlag der Stadt, Pforzheim 1969, reprinted in Id., Judaica 3. Studien zur j\u00fcdischen Mystik, Suhrkamp, Frankfurt am Main 1973, pp. 247-263. \"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-00000000000028af0000000000000000_27686-43\">43<\/a><\/sup><span id=\"mfn-content-00000000000028af0000000000000000_27686-43\" role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"43\"> G. Scholem, <em>Die Erforschung der Kabbala von Reuchlin bis zur Gegenwart<\/em>, Selbstverlag der Stadt, Pforzheim 1969, reprinted in Id., <em>Judaica 3. Studien zur j\u00fcdischen Mystik<\/em>, Suhrkamp, Frankfurt am Main 1973, pp. 247-263. <\/span> and Idel <sup class=\"modern-footnotes-footnote modern-footnotes-footnote--expands-on-desktop \" data-mfn=\"44\" data-mfn-post-scope=\"00000000000028af0000000000000000_27686\"><a href=\"javascript:void(0)\"  title=\" M. Idel, Qeta\u2018 lo yadua\u2018 mi-midrash ha-ne\u2018elam, in \u00abJerusalem Studies in Jewish Thought\u00bb 8 (1989), pp. 73-87; French translation Id., Fragment inconnu du Midrach ha-N\u00e9\u00e9lam, in C. Mopsik, Le Zohar. Le Livre de Ruth, Verdier, Lagrasse 1987, pp. 205-216. \"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-00000000000028af0000000000000000_27686-44\">44<\/a><\/sup><span id=\"mfn-content-00000000000028af0000000000000000_27686-44\" role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"44\"> M. Idel, <em>Qeta\u2018 lo yadua\u2018 mi-midrash ha-ne\u2018elam<\/em>, in \u00abJerusalem Studies in Jewish Thought\u00bb 8 (1989), pp. 73-87; French translation Id., <em>Fragment inconnu du Midrach ha-N\u00e9\u00e9lam<\/em>, in C. Mopsik, <em>Le Zohar. Le Livre de Ruth<\/em>, Verdier, Lagrasse 1987, pp. 205-216. <\/span> were able to reconstruct the origin of the mistake <sup class=\"modern-footnotes-footnote modern-footnotes-footnote--expands-on-desktop \" data-mfn=\"45\" data-mfn-post-scope=\"00000000000028af0000000000000000_27686\"><a href=\"javascript:void(0)\"  title=\" Cfr. W. Schmidt-Biggemann, Geschichte der christlichen Kabbala. 2. 1600 bis 1660, Frommann-Holzboog, Stuttgart-Bad Cannstatt 2013, p. 91; G. Busi, Francesco Zorzi, a methodical dreamer, in J. Dan (ed.), The Christian Kabbalah. Jewish Mystical Books and their Christian Interpreters, Harvad College Library, Cambridge (Mass.) 1997, pp. 97-125: 119; S. Campanini, Tedacus Levi, the many lives of a bibliographic ghost, in A. Speer (ed.), Die Bibliothek. Denkr\u00e4ume und Wissensordnungen, De Gruyter, Berlin, in print. \"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-00000000000028af0000000000000000_27686-45\">45<\/a><\/sup><span id=\"mfn-content-00000000000028af0000000000000000_27686-45\" role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"45\"> Cfr. W. Schmidt-Biggemann, <em>Geschichte der christlichen Kabbala. 2. 1600 bis 1660<\/em>, Frommann-Holzboog, Stuttgart-Bad Cannstatt 2013, p. 91; G. Busi, <em>Francesco Zorzi, a methodical dreamer<\/em>, in J. Dan (ed.), <em>The Christian Kabbalah. Jewish Mystical Books and their Christian Interpreters<\/em>, Harvad College Library, Cambridge (Mass.) 1997, pp. 97-125: 119; S. Campanini, <em>Tedacus Levi, the many lives of a bibliographic ghost<\/em>, in A. Speer (ed.), <em>Die Bibliothek. Denkr\u00e4ume und Wissensordnungen<\/em>, De Gruyter, Berlin, in print. <\/span>. The most relevant point for the present survey is the acquisition of the fact that Zoharic literature permeates Christian writings from the late XV century onwards in many forms: as correct citations, as forged pseudo-epigraphic texts and also as unrecognized quotations.<\/p>\n\n\n\n<hr class=\"wp-block-separator has-alpha-channel-opacity\"\/>\n\n\n\n<p>Reuchlin is also important since, in his very influential bibliography of Kabbalistic literature <sup class=\"modern-footnotes-footnote modern-footnotes-footnote--expands-on-desktop \" data-mfn=\"46\" data-mfn-post-scope=\"00000000000028af0000000000000000_27686\"><a href=\"javascript:void(0)\"  title=\" S. Campanini, Wege in die Stadt der B\u00fccher. Ein Beitrag zur Geschichte der hebr\u00e4ischen Bibliographie (die katholische bibliographische \u201eDynastie\u201c Iona-Bartolocci-Imbonati), in Sch\u00e4fer \u2013 Wandrey (edd.), Reuchlin und seine Erben, cit., pp. 61-76. \"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-00000000000028af0000000000000000_27686-46\">46<\/a><\/sup><span id=\"mfn-content-00000000000028af0000000000000000_27686-46\" role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"46\"> S. Campanini, <em>Wege in die Stadt der B\u00fccher. Ein Beitrag zur Geschichte der hebr\u00e4ischen Bibliographie (die katholische bibliographische \u201eDynastie\u201c Iona-Bartolocci-Imbonati)<\/em>, in Sch\u00e4fer \u2013 Wandrey (edd.), <em>Reuchlin und seine Erben<\/em>, cit., pp. 61-76. <\/span>, printed in his <em>De arte cabbalistica<\/em> in 1517, he did not fail to mention the Zohar <sup class=\"modern-footnotes-footnote modern-footnotes-footnote--expands-on-desktop \" data-mfn=\"47\" data-mfn-post-scope=\"00000000000028af0000000000000000_27686\"><a href=\"javascript:void(0)\"  title=\" Cfr. J. Reuchlin, L\u2019arte cabbalistica (De arte cabalistica), a cura di G. Busi e S. Campanini, Opus, Firenze 19962, p. LX. \"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-00000000000028af0000000000000000_27686-47\">47<\/a><\/sup><span id=\"mfn-content-00000000000028af0000000000000000_27686-47\" role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"47\"> Cfr. J. Reuchlin, <em>L\u2019arte cabbalistica (De arte cabalistica)<\/em>, a cura di G. Busi e S. Campanini, Opus, Firenze 1996<sup>2<\/sup>, p. LX. <\/span>, and the same did Augustinus Riccius <sup class=\"modern-footnotes-footnote modern-footnotes-footnote--expands-on-desktop \" data-mfn=\"48\" data-mfn-post-scope=\"00000000000028af0000000000000000_27686\"><a href=\"javascript:void(0)\"  title=\" A. Riccius, De motu octavae spherae, In aedibus Johannis de Ferrariis alias de Jolitis, Trino 1513, f. fVv; also Id., De motu octavae sphaerae, Simon Colineus, Lutetiae 1521, p. 47v. \"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-00000000000028af0000000000000000_27686-48\">48<\/a><\/sup><span id=\"mfn-content-00000000000028af0000000000000000_27686-48\" role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"48\"> A. Riccius, <em>De motu octavae spherae<\/em>, In aedibus Johannis de Ferrariis alias de Jolitis, Trino 1513, f. fVv; also Id., <em>De motu octavae sphaerae<\/em>, Simon Colineus, Lutetiae 1521, p. 47v. <\/span>, thus contributing to create a bibliographic curiosity, an expectation, mobilizing the readers to search for this valued Jewish source.<\/p>\n\n\n\n<hr class=\"wp-block-separator has-alpha-channel-opacity\"\/>\n\n\n\n<p>The power of bibliography, although often based on second hand references and more often than not relying on a very vague acquaintance with the titles it so carefully lists, should by no means be underestimated. I will quote, in this context only one example <sup class=\"modern-footnotes-footnote modern-footnotes-footnote--expands-on-desktop \" data-mfn=\"49\" data-mfn-post-scope=\"00000000000028af0000000000000000_27686\"><a href=\"javascript:void(0)\"  title=\" One could also point to Konrad Gesner\u2019s Bibliotheca Universalis, under the name Symeon ben Ioachim: all the information gathered by the most famous bibliographer comes straight from Pico and Reuchlin. \"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-00000000000028af0000000000000000_27686-49\">49<\/a><\/sup><span id=\"mfn-content-00000000000028af0000000000000000_27686-49\" role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"49\"> One could also point to Konrad Gesner\u2019s <em>Bibliotheca Universalis<\/em>, under the name Symeon ben Ioachim: all the information gathered by the most famous bibliographer comes straight from Pico and Reuchlin. <\/span>: the Christian Kabbalist Francesco Zorzi listed the Zohar in the vast bibliography of his <em>De harmonia mundi <\/em><sup class=\"modern-footnotes-footnote modern-footnotes-footnote--expands-on-desktop \" data-mfn=\"50\" data-mfn-post-scope=\"00000000000028af0000000000000000_27686\"><a href=\"javascript:void(0)\"  title=\" S. Campanini, Le fonti ebraiche del De Harmonia mundi di Francesco Zorzi, in \u00abAnnali di Ca\u2019 Foscari\u00bb, XXXVIII, 3 (1999), pp. 29-74. \"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-00000000000028af0000000000000000_27686-50\">50<\/a><\/sup><span id=\"mfn-content-00000000000028af0000000000000000_27686-50\" role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"50\"> S. Campanini, <em>Le fonti ebraiche del <\/em>De Harmonia mundi<em> di Francesco Zorzi<\/em>, in \u00abAnnali di Ca\u2019 Foscari\u00bb, XXXVIII, 3 (1999), pp. 29-74. <\/span>, although, judging from the few quotations he offers, his knowledge of the Zohar in 1525 was still minimal, as it seems that he only had obtained a fragmentary manuscript on Leviticus and he recalls it only rarely <sup class=\"modern-footnotes-footnote modern-footnotes-footnote--expands-on-desktop \" data-mfn=\"51\" data-mfn-post-scope=\"00000000000028af0000000000000000_27686\"><a href=\"javascript:void(0)\"  title=\" F. Zorzi, L\u2019armonia del mondo, a cura di S. Campanini, Bompiani, Milano 2010, pp. XCVII-XCVIII. \"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-00000000000028af0000000000000000_27686-51\">51<\/a><\/sup><span id=\"mfn-content-00000000000028af0000000000000000_27686-51\" role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"51\"> F. Zorzi, <em>L\u2019armonia del mondo<\/em>, a cura di S. Campanini, Bompiani, Milano 2010, pp. XCVII-XCVIII. <\/span>. In any event, the few mentions of the Zohar contained in this prestigious text found resonance even in relatively popular literature, such as in the miscellany of the physician Federico Crisogono, published in Venice in 1528. Crisogono, in a chapter dedicated to the pursuit of happiness, offers a list of the indispensable books promising to attain that coveted goal, that is intellectual and contemplative happiness, and the very first book on his list is none other than the Zohar (<em>liber Zoar a Simone ben Jochai editus<\/em>) <sup class=\"modern-footnotes-footnote modern-footnotes-footnote--expands-on-desktop \" data-mfn=\"52\" data-mfn-post-scope=\"00000000000028af0000000000000000_27686\"><a href=\"javascript:void(0)\"  title=\" F. Crisogono, De modo collegiandi, prognosticandi et curandi febres, Johannes Antonius de Sabbio, Venetiis 1528, f. 23v. \"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-00000000000028af0000000000000000_27686-52\">52<\/a><\/sup><span id=\"mfn-content-00000000000028af0000000000000000_27686-52\" role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"52\"> F. Crisogono, <em>De modo collegiandi, prognosticandi et curandi febres<\/em>, Johannes Antonius de Sabbio, Venetiis 1528, f. 23v. <\/span>. Although he denies that the Kabbalistic books would maintain this promise, it is significant that Crisogono felt necessary to mention them, a clear sign of the \u201cpopularity\u201d of these arcane tomes, or at least of their titles among a prophane readership. It would be easy to multiply the occurrences and the range of the pure mentions of the Zohar in Christian books before the publication of the original Zoharic corpus, but the ones we have referred to should suffice to show that the Zohar, when it finally appeared in print, could not fall upon deaf ears.<\/p>\n\n\n\n<hr class=\"wp-block-separator has-alpha-channel-opacity\"\/>\n\n\n\n<p>The popular dimension of the expectations connected among Christian readers with the Zohar has been confirmed recently by a fortuitous discovery I have made in the flyleaves of a Soncino Bible held at the Vatican Library <sup class=\"modern-footnotes-footnote modern-footnotes-footnote--expands-on-desktop \" data-mfn=\"53\" data-mfn-post-scope=\"00000000000028af0000000000000000_27686\"><a href=\"javascript:void(0)\"  title=\"  I have published it in S. Campanini, Un frammento sconosciuto dello pseudo-Zohar nella Roma del Rinascimento, apparso in \u00abMateria Giudaica\u00bb XXII (2017), pp. 3-14. \"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-00000000000028af0000000000000000_27686-53\">53<\/a><\/sup><span id=\"mfn-content-00000000000028af0000000000000000_27686-53\" role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"53\">  I have published it in S. Campanini, <em>Un frammento sconosciuto dello pseudo-Zohar nella Roma del Rinascimento<\/em>, apparso in \u00abMateria Giudaica\u00bb XXII (2017), pp. 3-14<a>.<\/a> <\/span>. There one reads an interesting example of yet another Zoharic pseudephigraphon in a very poor Aramaic wording, prophesizing the birth of Jesus from a \u201cmatronita\u201d (translated as Empress), the duration of his life (33 years), his death and resurrection. It seems a fairly good example of the type of forgeries described by Abraham Farissol and, as a matter of fact, the text, although purportedly coming from the Orient, was brought to Rome by a converted Jew named Hieronymus of Tudela, according to the notice written on the same flyleaf by the owner of the Bible, a certain Veriano da Toscanella, a canon of the Church of the saints Celso and Giuliano in Rome. We know that he bought the book in 1508, but the inscription could have been written some years later. In any case it documents eloquently that the fascination for the Zohar, understood as a prophetic book confirming the essential tenets of Christian faith was widespread well beyond the cultivate and erudite circles of the Hebraists and reached larger strata of the Christian readership.<\/p>\n\n\n\n<hr class=\"wp-block-separator has-alpha-channel-opacity\"\/>\n\n\n\n<p>This diffusion and expectation, based on a quite vague acquaintance with the actual contents of the Zoharic corpus, reaching back typologically to the <em>Pugio Fidei<\/em> model, was certainly not the only, unchallenged modality of penetration of the Zohar among the Christians prior to its publication. As I have already hinted, a completely different modality of approach to the Zohar acquired an increasing importance in the same decades: between the end of the XV and the first half of the XVI century, an alternative conception of the Zohar became relevant: the Christian Kabbalistic approach. As a matter of fact, it was the father of Christian Kabbalah, Giovanni Pico della Mirandola, in his <em>Conclusiones<\/em>, printed in Rome at the end of 1486, the very first to mention, in a printed work, the title of the Zohar <sup class=\"modern-footnotes-footnote modern-footnotes-footnote--expands-on-desktop \" data-mfn=\"54\" data-mfn-post-scope=\"00000000000028af0000000000000000_27686\"><a href=\"javascript:void(0)\"  title=\" It is the thesis n. 24 of the second series of Kabbalistic conclusions (according to his own opinion). \"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-00000000000028af0000000000000000_27686-54\">54<\/a><\/sup><span id=\"mfn-content-00000000000028af0000000000000000_27686-54\" role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"54\"> It is the thesis n. 24 of the second series of Kabbalistic conclusions (according to his own opinion). <\/span>. In his mention of the Bahir, in fact, he was preceded by Marsilio Ficino, who in turn depended from Pablo de Santa Maria <sup class=\"modern-footnotes-footnote modern-footnotes-footnote--expands-on-desktop \" data-mfn=\"55\" data-mfn-post-scope=\"00000000000028af0000000000000000_27686\"><a href=\"javascript:void(0)\"  title=\" For a sketch of the history of the reception of the Bahir among the Christians, see S. Campanini, The Book of Bahir. Flavius Mithridates\u2019 Latin Translation, the Hebrew Text, and an English Version, Aragno, Turin 2005, pp. 86-98 and 112-122. \"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-00000000000028af0000000000000000_27686-55\">55<\/a><\/sup><span id=\"mfn-content-00000000000028af0000000000000000_27686-55\" role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"55\"> For a sketch of the history of the reception of the Bahir among the Christians, see S. Campanini, <em>The Book of Bahir. Flavius Mithridates\u2019 Latin Translation, the Hebrew Text, and an English Version<\/em>, Aragno, Turin 2005, pp. 86-98 and 112-122. <\/span>. As Wirszubski <sup class=\"modern-footnotes-footnote modern-footnotes-footnote--expands-on-desktop \" data-mfn=\"56\" data-mfn-post-scope=\"00000000000028af0000000000000000_27686\"><a href=\"javascript:void(0)\"  title=\" Ch. Wirszubski, Pico della Mirandola\u2019s Encounter with Jewish Mysticism, The Israel Academy of Sciences and Humanities, Jerusalem 1989, p. 163. \"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-00000000000028af0000000000000000_27686-56\">56<\/a><\/sup><span id=\"mfn-content-00000000000028af0000000000000000_27686-56\" role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"56\"> Ch. Wirszubski, <em>Pico della Mirandola\u2019s Encounter with Jewish Mysticism<\/em>, The Israel Academy of Sciences and Humanities, Jerusalem 1989, p. 163. <\/span> has shown, Pico\u2019s knowledge of the Zohar was derivative, mediated as it was through the Commentary on the Pentateuch by Menachem Recanati. Upon studying the manuscripts of the Latin translations of Kabbalistc books made for Pico by Flavius Mithridates, it is easy to find out that the Zohar is quoted by many of his sources, not only Recanati on the Pentaeuch and on the daily prayers <sup class=\"modern-footnotes-footnote modern-footnotes-footnote--expands-on-desktop \" data-mfn=\"57\" data-mfn-post-scope=\"00000000000028af0000000000000000_27686\"><a href=\"javascript:void(0)\"  title=\" Cfr. M. Recanati, Commentary on the Daily Prayers. Flavius Mithridates\u2019 Latin Translation, the Hebrew Text, and an English Version, Edited by G. Corazzol, Aragno, Turin 2008. \"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-00000000000028af0000000000000000_27686-57\">57<\/a><\/sup><span id=\"mfn-content-00000000000028af0000000000000000_27686-57\" role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"57\"> Cfr. M. Recanati, <em>Commentary on the Daily Prayers. Flavius Mithridates\u2019 Latin Translation, the Hebrew Text, and an English Version<\/em>, Edited by G. Corazzol, Aragno, Turin 2008. <\/span>, but also Judah ben Nissim Ibn Malka <sup class=\"modern-footnotes-footnote modern-footnotes-footnote--expands-on-desktop \" data-mfn=\"58\" data-mfn-post-scope=\"00000000000028af0000000000000000_27686\"><a href=\"javascript:void(0)\"  title=\" S. Campanini, Una fonte trascurata sul rapporto tra qabbalah e combinatoria lulliana in Pico della Mirandola: il Commento alle preghiere di Yehudah Ibn Malka, in \u00abStudia Lulliana\u00bb 55 (2015), pp. 83-127. \"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-00000000000028af0000000000000000_27686-58\">58<\/a><\/sup><span id=\"mfn-content-00000000000028af0000000000000000_27686-58\" role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"58\"> S. Campanini, <em>Una fonte trascurata sul rapporto tra qabbalah e combinatoria lulliana in Pico della Mirandola: il Commento alle preghiere di Yehudah Ibn Malka<\/em>, in \u00abStudia Lulliana\u00bb 55 (2015), pp. 83-127. <\/span>, the <em>Yeriah ha-gedolah<\/em> (where it is called \u201cZohar Magnus\u201d <sup class=\"modern-footnotes-footnote modern-footnotes-footnote--expands-on-desktop \" data-mfn=\"59\" data-mfn-post-scope=\"00000000000028af0000000000000000_27686\"><a href=\"javascript:void(0)\"  title=\" S. M. Bondoni \u2013 G. Busi \u2013 S. Campanini (edd.), The Great Parchment. Flavius Mithridates\u2019 Latin Translation, the Hebrew Text, and an English Version, Aragno, Turin 2004. \"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-00000000000028af0000000000000000_27686-59\">59<\/a><\/sup><span id=\"mfn-content-00000000000028af0000000000000000_27686-59\" role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"59\"> S. M. Bondoni \u2013 G. Busi \u2013 S. Campanini (edd.), <em>The Great Parchment. Flavius Mithridates\u2019 Latin Translation, the Hebrew Text, and an English Version<\/em>, Aragno, Turin 2004. <\/span>), an anonymous commentary on the Aggadot of the Talmud <sup class=\"modern-footnotes-footnote modern-footnotes-footnote--expands-on-desktop \" data-mfn=\"60\" data-mfn-post-scope=\"00000000000028af0000000000000000_27686\"><a href=\"javascript:void(0)\"  title=\" Cfr. S. Campanini, Pici Mirandulensis bibliotheca cabbalistica latina; sulle traduzioni latine di opere cabbalistiche eseguite da Flavio Mitridate per Pico della Mirandola, pubblicata in \u00abMateria Giudaica\u00bb, 7,1 (2002), pp. 90-96. \"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-00000000000028af0000000000000000_27686-60\">60<\/a><\/sup><span id=\"mfn-content-00000000000028af0000000000000000_27686-60\" role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"60\"> Cfr. S. Campanini, <em>Pici Mirandulensis bibliotheca cabbalistica latina; sulle traduzioni latine di opere cabbalistiche eseguite da Flavio Mitridate per Pico della Mirandola<\/em>, pubblicata in \u00abMateria Giudaica\u00bb, 7,1 (2002), pp. 90-96. <\/span>, etc. In this large corpus we find no trace of interpolations or of apocryphal Zoharic texts, although Mithridates, in his earlier career, did use materials from the <em>Pugio Fidei<\/em> and other similar dubious sources <sup class=\"modern-footnotes-footnote modern-footnotes-footnote--expands-on-desktop \" data-mfn=\"61\" data-mfn-post-scope=\"00000000000028af0000000000000000_27686\"><a href=\"javascript:void(0)\"  title=\" F. Mithridates, Sermo de Passione Domini, ed. by Ch. Wirszusbki, The Israel Academy of Sciences and Humanities, Jerusalem 1963. \"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-00000000000028af0000000000000000_27686-61\">61<\/a><\/sup><span id=\"mfn-content-00000000000028af0000000000000000_27686-61\" role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"61\"> F. Mithridates, <em>Sermo de Passione Domini<\/em>, ed. by Ch. Wirszusbki, The Israel Academy of Sciences and Humanities, Jerusalem 1963. <\/span>. Pico stands at the beginning of a completely different approach to the Zohar, still dependent on anthologies and isolated quotations and incapable of reading them without the help of his translator. Nevertheless, it was in his footsteps that some Christian Kabbalists searched, and found, authentic Zoharic manuscripts, and published some fragments also in the Aramaic original, and large paraphrases of the Zohar many decades before its printing in Mantua and Cremona, contributing thus to a radically new evaluation of the potential usefulness of this fundamental text.<\/p>\n\n\n\n<hr class=\"wp-block-separator has-alpha-channel-opacity\"\/>\n\n\n\n<p>The first authentic sentences of the Zohar published in print are, to the best of my knowledge, the seven quotations found in the glosses to the polyglot Psalter published in Genua in 1516 by the Dominican, bishop of Nebbio in Corsica, Agostino Giustiniani <sup class=\"modern-footnotes-footnote modern-footnotes-footnote--expands-on-desktop \" data-mfn=\"62\" data-mfn-post-scope=\"00000000000028af0000000000000000_27686\"><a href=\"javascript:void(0)\"  title=\" Here follows a list of the glosses to the Psalms followed by the passages of the Zohar quoted in the Aramaic text and in Latin translation: Ps. 1 (Zohar III 143v); 3 (III 130r-v); 5 (143r); 140 (III 138r); 144 (III 133r); 145 (III 142r); 150 (I 94r-93r). \"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-00000000000028af0000000000000000_27686-62\">62<\/a><\/sup><span id=\"mfn-content-00000000000028af0000000000000000_27686-62\" role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"62\"> Here follows a list of the glosses to the Psalms followed by the passages of the Zohar quoted in the Aramaic text and in Latin translation: Ps. 1 (Zohar III 143v); 3 (III 130r-v); 5 (143r); 140 (III 138r); 144 (III 133r); 145 (III 142r); 150 (I 94r-93r). <\/span>. It is most likely that Giustiniani had at his disposal only a partial copy of the Zohar since his quotations are taken, with only one exception <sup class=\"modern-footnotes-footnote modern-footnotes-footnote--expands-on-desktop \" data-mfn=\"63\" data-mfn-post-scope=\"00000000000028af0000000000000000_27686\"><a href=\"javascript:void(0)\"  title=\" A passage from Zohar I 94v. \"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-00000000000028af0000000000000000_27686-63\">63<\/a><\/sup><span id=\"mfn-content-00000000000028af0000000000000000_27686-63\" role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"63\"> A passage from <em>Zohar <\/em>I 94v. <\/span>, from the <em>Idra rabba<\/em> <sup class=\"modern-footnotes-footnote modern-footnotes-footnote--expands-on-desktop \" data-mfn=\"64\" data-mfn-post-scope=\"00000000000028af0000000000000000_27686\"><a href=\"javascript:void(0)\"  title=\" That is to say Zohar III 130r-143v. \"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-00000000000028af0000000000000000_27686-64\">64<\/a><\/sup><span id=\"mfn-content-00000000000028af0000000000000000_27686-64\" role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"64\"> That is to say <em>Zohar<\/em> III 130r-143v. <\/span>. It is also noteworthy that Giustiniani never mentions the name \u201cZohar\u201d, speaking rather, most likely in accordance with the copy at his disposal, of a commentary on the Book of Genesis, \u201cwritten in the esoteric language of Jerusalem\u201d, and he shows also some skepticism as to the author of the Book, attributed sometimes to Shimon ben Jochai (<em>creditur<\/em>) and sometimes as anonymous (<em>quicumque fuerit<\/em>). \u00a0To this day no one could identify the Hebrew manuscript from Giustiniani\u2019s legendary library, which served as a basis for his edition but, upon studying anew his quotations, I have been lucky to find Giustiniani\u2019s Zohar in the Biblioteca Medicea Laurenziana <sup class=\"modern-footnotes-footnote modern-footnotes-footnote--expands-on-desktop \" data-mfn=\"65\" data-mfn-post-scope=\"00000000000028af0000000000000000_27686\"><a href=\"javascript:void(0)\"  title=\" Sign. Plut. II,48. \"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-00000000000028af0000000000000000_27686-65\">65<\/a><\/sup><span id=\"mfn-content-00000000000028af0000000000000000_27686-65\" role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"65\"> Sign. Plut. II,48. <\/span> in Florence. The manuscript is abundantly glossed in Latin on the margins by the very hand of this Christian Kabbalist <sup class=\"modern-footnotes-footnote modern-footnotes-footnote--expands-on-desktop \" data-mfn=\"66\" data-mfn-post-scope=\"00000000000028af0000000000000000_27686\"><a href=\"javascript:void(0)\"  title=\" A specimen of Giustiniani\u2019s characteristic handwriting is found in Agostino Giustiniani annalista genovese ed i suoi tempi, Atti del convegno di studi Genoca 28-31 maggio 1982, Compagnia dei Librai, Genova 1984, ill. n. XVI. I have found yet another rich specimen of Giustiniani\u2019s hand in a kabbalistic mnuscript, now preserved at the library of the Jewish Theological Seminary in New York and I have expanded about it in my forthcoming article Transmission and Reception of Isaac Ibn Sahula\u2019s Kabbalistic Commentary on two Psalms, in A. Paluch \u2013 P. Koch (edd.), Kabbalah and Knowledge Transfer in the Early Modern World, in \u00abKabbalah\u00bb, in print. \"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-00000000000028af0000000000000000_27686-66\">66<\/a><\/sup><span id=\"mfn-content-00000000000028af0000000000000000_27686-66\" role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"66\"> A specimen of Giustiniani\u2019s characteristic handwriting is found in <em>Agostino Giustiniani annalista genovese ed i suoi tempi<\/em>, Atti del convegno di studi Genoca 28-31 maggio 1982, Compagnia dei Librai, Genova 1984, ill. n. XVI. I have found yet another rich specimen of Giustiniani\u2019s hand in a kabbalistic mnuscript, now preserved at the library of the Jewish Theological Seminary in New York and I have expanded about it in my forthcoming article <em>Transmission and Reception of Isaac Ibn Sahula\u2019s Kabbalistic Commentary on two Psalms<\/em>, in A. Paluch \u2013 P. Koch (edd.), <em>Kabbalah and Knowledge Transfer in the Early Modern World<\/em>, in \u00abKabbalah\u00bb, in print. <\/span>. Even if the hand of Giustiniani would not confirm abundantly that precisely this Hebrew manuscript, written in an Italian hand datable to the XIV century, served as his basis, the textual peculiarities that characterize it, especially the fact that, only in this manuscript, the section called Idra Rabba is found immediately before the <em>parashiot<\/em> <em>Noach<\/em> and <em>Lekh Lekah<\/em> a peculiar textual inversion (Zohar I,94 preceding I,93), exactly reproduced by Giustiniani in his quotation, would have sufficed to indicate that precisely this fragmentary copy of the Zohar must have been consulted by Giustiniani for the <em>princeps<\/em> before the <em>princeps<\/em>, as it were. Since I plan to publish a separate study on the topic, I will not delve here into the philological details of this interesting finding, nor on the peculiar interpretation of this \u201cauthentic\u201d piece of Zoharic literature he displays in his glosses, albeit subsumed under the title Yerushalmi, also attested in the Jewish tradition <sup class=\"modern-footnotes-footnote modern-footnotes-footnote--expands-on-desktop \" data-mfn=\"67\" data-mfn-post-scope=\"00000000000028af0000000000000000_27686\"><a href=\"javascript:void(0)\"  title=\" But not in the Monstrador de Justicia by Alfonso de Valladolid \/ Abner of Burgos, as claimed by its editor Walter Mettmann. The referenced to a Yerushalmi (Gerussalmi\/Jerussalmi) found in that polemical work are invariably from the Palestinian Talmud or from the Targum and not from the Zohar. Cfr. W. Mettmann (ed.), A. de Valladolid, Monstrador de Justicia, 2 voll., Westdeutscher Verlag, Opladen 1994-1996, vol. I, p. 192; vol. II, p. 44; 89; 179; 228. The erroneous attribution is not corrected in the appendix, containing Verbesserungen zur Ausgabe des \u00abMonstrador de Justicia\u00bb, in W. Mettmann (ed.), A. de Valladolid, T\u011b\u0161uvot la-M\u011bharef. Spanische Fassung, Westdeutscher Verlag, Opladen 1998, p. 147. Moreover, the same confusion between \u201cYerushalmi\u201d (Jerussalmi) and the Zohar is repeated on p. 53. In general see R. W. Szpiech, From Testimonia to Testimony: Thirteenth-Century Anti-Jewish Polemic and the Mostrador de Justicia of Abner of Burgos\/Alfonso of Valladolid, PhD Thesis, Yale University 2006, pp. 543-555. \"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-00000000000028af0000000000000000_27686-67\">67<\/a><\/sup><span id=\"mfn-content-00000000000028af0000000000000000_27686-67\" role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"67\"> But not in the <em>Monstrador de Justicia<\/em> by Alfonso de Valladolid \/ Abner of Burgos, as claimed by its editor Walter Mettmann. The referenced to a Yerushalmi (Gerussalmi\/Jerussalmi) found in that polemical work are invariably from the Palestinian Talmud or from the Targum and not from the Zohar. Cfr. W. Mettmann (ed.), A. de Valladolid, <em>Monstrador de Justicia<\/em>, 2 voll., Westdeutscher Verlag, Opladen 1994-1996, vol. I, p. 192; vol. II, p. 44; 89; 179; 228. The erroneous attribution is not corrected in the appendix, containing <em>Verbesserungen zur Ausgabe des \u00abMonstrador de Justicia\u00bb<\/em>, in W. Mettmann (ed.), A. de Valladolid, <em>T\u011b\u0161uvot la-M\u011bharef. Spanische Fassung<\/em>, Westdeutscher Verlag, Opladen 1998, p. 147. Moreover, the same confusion between \u201cYerushalmi\u201d (Jerussalmi) and the Zohar is repeated on p. 53. In general see R. W. Szpiech, <em>From Testimonia to Testimony: Thirteenth-Century Anti-Jewish Polemic and the Mostrador de Justicia of Abner of Burgos\/Alfonso of Valladolid<\/em>, PhD Thesis, Yale University 2006, pp. 543-555. <\/span>, but I will limit myself here to a brief observation. In line with Pico\u2019s ideology Giustiniani was able, with some exegetical tour de force, to say the least, to confirm the dogma of Trinity or the Incarnation by using a genuine Zoharic anthology. The method indicated by Pico only by way of allusion and by Giustiniani in more detailed terms, was followed by other Hebraists in the Renaissance. Cardinal Egidio da Viterbo, to name the most prominent, acquired a manuscript of the Zohar copied in Tivoli in 1513, had it translated into Latin only to find out that it must have been incomplete and thus wrote to the Augustine friar Gabriele della Volta in 1514 in order to start a search for a \u201ccomplete Zohar\u201d in the Orient <sup class=\"modern-footnotes-footnote modern-footnotes-footnote--expands-on-desktop \" data-mfn=\"68\" data-mfn-post-scope=\"00000000000028af0000000000000000_27686\"><a href=\"javascript:void(0)\"  title=\" Cfr. E. da Viterbo, Lettere familiari, II 1507-1517, a cura di A.M. Voci Roth, Institutum Historicum Augustinianum, Roma 1990, p. 183. \"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-00000000000028af0000000000000000_27686-68\">68<\/a><\/sup><span id=\"mfn-content-00000000000028af0000000000000000_27686-68\" role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"68\"> Cfr. E. da Viterbo, <em>Lettere familiari<\/em>, II 1507-1517, a cura di A.M. Voci Roth, Institutum Historicum Augustinianum, Roma 1990, p. 183. <\/span>. Egidio spoke with the highest respect of the Zohar (<em>labore magno quaesitus, maiore inventus maximo rescriptus<\/em>), which he quoted repeatedly in his works on the letters of the Hebrew alphabet and on the state of the Church and the possible new coming of the Messiah, foreseen for the year 1530 <sup class=\"modern-footnotes-footnote modern-footnotes-footnote--expands-on-desktop \" data-mfn=\"69\" data-mfn-post-scope=\"00000000000028af0000000000000000_27686\"><a href=\"javascript:void(0)\"  title=\" F. Secret (ed.), E da Viterbo, Scechina et Libellus de litteris hebraicis, Centro internazionale di studi umanistici, Roma 1959. \"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-00000000000028af0000000000000000_27686-69\">69<\/a><\/sup><span id=\"mfn-content-00000000000028af0000000000000000_27686-69\" role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"69\"> F. Secret (ed.), E da Viterbo, <em>Scechina et Libellus de litteris hebraicis<\/em>, Centro internazionale di studi umanistici, Roma 1959. <\/span>. On his footsteps Johann Albrecht Widmannstetter ordered from the convert Francesco Parnas in 1550, with the help of Jacob Mantino\u2019s more complete copy, an eclectic Zohar with marginal Latin excerpts, still preserved in three volumes at the Bayerische Staatsbibliothek in Munich <sup class=\"modern-footnotes-footnote modern-footnotes-footnote--expands-on-desktop \" data-mfn=\"70\" data-mfn-post-scope=\"00000000000028af0000000000000000_27686\"><a href=\"javascript:void(0)\"  title=\" Cfr. M. de Moli\u00e8re, Johann Albrecht Widmanstetter\u2019s Recension of the Zohar, in \u00abKabbalah\u00bb 41 (2018), pp. 7-52. \"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-00000000000028af0000000000000000_27686-70\">70<\/a><\/sup><span id=\"mfn-content-00000000000028af0000000000000000_27686-70\" role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"70\"> Cfr. M. de Moli\u00e8re, <em>Johann Albrecht Widmanstetter\u2019s Recension of the Zohar<\/em>, in \u00abKabbalah\u00bb 41 (2018), pp. 7-52. <\/span>.<\/p>\n\n\n\n<hr class=\"wp-block-separator has-alpha-channel-opacity\"\/>\n\n\n\n<p>The single Christian Kabbalist who did more for the diffusion of the Zohar among the Christians in the first half of the XVI century was the already mentioned Francesco Zorzi who, after a slow start in his <em>De harmonia mundi<\/em>, as we have recalled, must have found and thoroughly studied a more complete copy of the Zohar between 1525 and 1536, when he published his 3000 <em>In Scripturam Sacram Problemata<\/em>, a commentary on the Bible and selected ancient authors organized according the principle of question and answer. Hundreds of questions concerning crucial points of Christian theology found thus a stimulus, and more often than not, a straightforward answer in the venerated text of the Zohar. The polemical dimension is here almost completely absent, as in general his attitude towards Kabbalah is far removed from the shrewd fabrications of the <em>Pugio Fidei<\/em> and its humanistic tradition. The main aim in Zorzi\u2019s vast usage of the Zohar was not so much to convert the Jews to Christianity, an activity in which nevertheless, he was quite successful, but to convert his Christian readers, as it were, to the venerable and \u201cauthentic\u201d tradition of Kabbalah. His enthusiasm, in a time of deep crisis for Christianity, conquered many followers, even among the Cardinals, such as in the case of Federico Fregoso, who hired a \u201cpersonal Kabbalist\u201d, a Jewish physician, to help him study Kabbalistic literature <sup class=\"modern-footnotes-footnote modern-footnotes-footnote--expands-on-desktop \" data-mfn=\"71\" data-mfn-post-scope=\"00000000000028af0000000000000000_27686\"><a href=\"javascript:void(0)\"  title=\" S. Campanini, Utriusque linguae egregie peritus atque prudens. Federico Fregoso cardinale ebraista e l\u2019identit\u00e0 del suo familiaris ebreo \u00abgrandissimo cabbalista\u00bb, in \u00abMateria Giudaica\u00bb XX-XXI (2015-2016), pp. 29-44.\"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-00000000000028af0000000000000000_27686-71\">71<\/a><\/sup><span id=\"mfn-content-00000000000028af0000000000000000_27686-71\" role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"71\"> S. Campanini, <em>Utriusque linguae egregie peritus atque prudens. Federico Fregoso cardinale ebraista e l\u2019identit\u00e0 del suo familiaris ebreo \u00abgrandissimo cabbalista\u00bb<\/em>, in \u00abMateria Giudaica\u00bb XX-XXI (2015-2016), pp. 29-44.<\/span>, but also even more vocal adversaries.<\/p>\n\n\n\n<hr class=\"wp-block-separator has-alpha-channel-opacity\"\/>\n\n\n\n<p>The previous survey should contribute to understand the complexity of the Christian attitudes towards the merits and the dangers of the publication of the Zohar at the eve of its final double printing, in Cremona and Mantua, between 1558 and 1560. The echo of the burning of the Talmud, which was decreed in 1553 and continued to resonate through Italy in the ensuing years, was still deafening for any Jewish soul, as it is vividly recorded by one of the correctors of the Mantuan edition, Abraham ben Meshullam da Sant\u2019Angelo <sup class=\"modern-footnotes-footnote modern-footnotes-footnote--expands-on-desktop \" data-mfn=\"72\" data-mfn-post-scope=\"00000000000028af0000000000000000_27686\"><a href=\"javascript:void(0)\"  title=\" S. Campanini, Anima in itinere. Un\u2019orazione funebre di Avraham da Sant\u2019Angelo, in M. Perani (ed.), La cultura ebraica a Bologna tra medioevo e rinascimento, La Giuntina, Firenze 2002, pp. 129-168. \"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-00000000000028af0000000000000000_27686-72\">72<\/a><\/sup><span id=\"mfn-content-00000000000028af0000000000000000_27686-72\" role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"72\"> S. Campanini, <em>Anima in itinere. Un\u2019orazione funebre di Avraham da Sant\u2019Angelo<\/em>, in M. Perani (ed.), <em>La cultura ebraica a Bologna tra medioevo e rinascimento<\/em>, La Giuntina, Firenze 2002, pp. 129-168. <\/span>. This tragic act of repression at the climax of Counter-Reformation did not have only a negative dimension, it was also, de facto, a powerful incentive to spread a text such as the Zohar, considered, if not holy, certainly more apt to open the eyes of the \u201cblind Jews\u201d to the splendor of Christian faith. Within the Christian camp at least three attitudes were represented. The enthusiasts, such as Guillaume Postel, who translated the Zohar twice <sup class=\"modern-footnotes-footnote modern-footnotes-footnote--expands-on-desktop \" data-mfn=\"73\" data-mfn-post-scope=\"00000000000028af0000000000000000_27686\"><a href=\"javascript:void(0)\"  title=\"  Cfr. J. Weiss, Mashiach notzri-qabbali ba-Renaissance: Guillaume Postel we-sefer ha-zohar, Hakibbuz Hameuchad, Tel Aviv 2016; see also S. Campanini, Le Zohar dans le Dictionarium Syro-Chaldaicum de Guy Le F\u00e8vre de la Boderie, in G. Dahan \u2013 A. Noblesse-Rocher (edd.), Les h\u00e9bra\u00efsants chr\u00e9tiens en France au XVIe si\u00e8cle, Droz, Gen\u00e8ve 2018, pp. 341-361. \"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-00000000000028af0000000000000000_27686-73\">73<\/a><\/sup><span id=\"mfn-content-00000000000028af0000000000000000_27686-73\" role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"73\">  Cfr. J. Weiss, <em>Mashiach notzri-qabbali ba-Renaissance: Guillaume Postel we-sefer ha-zohar<\/em>, Hakibbuz Hameuchad, Tel Aviv 2016; see also S. Campanini, <em>Le Zohar dans le Dictionarium Syro-Chaldaicum de Guy Le F\u00e8vre de la Boderie<\/em>, in G. Dahan \u2013 A. Noblesse-Rocher (edd.), <em>Les h\u00e9bra\u00efsants chr\u00e9tiens en France au XVI<sup>e<\/sup> si\u00e8cle<\/em>, Droz, Gen\u00e8ve 2018, pp. 341-361. <\/span> and who, if we believe his own testimony, convinced Moshe Basola to take a decisive stand in favour of the much-debated printing of the Zohar; on the other hand there were many who were aware of the polemical potential of the Zohar, provided that it be complete, for the goal of bringing about the conversion of the Jews; finally some maintained an attitude of suspicion, fearing, not without reasons <sup class=\"modern-footnotes-footnote modern-footnotes-footnote--expands-on-desktop \" data-mfn=\"74\" data-mfn-post-scope=\"00000000000028af0000000000000000_27686\"><a href=\"javascript:void(0)\"  title=\" One can refer, cum grano salis, to E. D. Haskell, Mystical Resistance. Uncovering the Zohar\u2019s Conversations with Christianity, Oxford University Press, Oxford 2016. \"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-00000000000028af0000000000000000_27686-74\">74<\/a><\/sup><span id=\"mfn-content-00000000000028af0000000000000000_27686-74\" role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"74\"> One can refer, <em>cum grano salis<\/em>, to E. D. Haskell, <em>Mystical Resistance. Uncovering the Zohar\u2019s Conversations with Christianity<\/em>, Oxford University Press, Oxford 2016. <\/span>, that the Zohar could contain anti-Christian passages, or that it might be printed in a way as to censor the passages which could be read as confirming the truth of Christianity. It is therefore far from surprising that both printing enterprises of the Zohar, more openly in Cremona, but also in Mantua, were the result of an objective convergence of Christian and Jewish aims, not solely from a commercial point of view. There was certainly a Jewish interest in disseminating this masterpiece of literary and spiritual creativity in the most complete, stable and authoritative version but, at the same time, many Christians, on different levels and with different functions, were involved: promoting, financing, and even surveilling with both negative and positive censorship, since the <em>imprimatur <\/em>came close, in the case of the Zohar, to an outright endorsement.<\/p>\n\n\n\n<hr class=\"wp-block-separator has-alpha-channel-opacity\"\/>\n\n\n\n<p>The printing of the Zohar can be described as a luminous example, though not without its dark spots, of what Wilhelm Wundt called once the \u201cheterogony of ends\u201d. We are in the position for better understanding, thus, the words of Immanuel of Benevento, who was instrumental for the printing press in Mantua, and especially for the Zoharic collection. In his preface to the 1558 Mantua edition of the <em>Ma\u2018areket ha-Elohut<\/em>, he countered the objection of the ones who feared that the Christians, if the Zohar would be printed, could learn about it and use it for their purposes, after having remarked, once again, that the loss of the Talmud and of the halakic commentaries, could lead to the paradoxical result of the Jews being forced to apprehend the glory of God from \u201cthe works of Boccaccio or from history books\u201d, he counters the objection levelled against the printing of the Zoharic literature on the basis of the risk that the Christians might take offence at it, with the following rhetorical question, with a remarkable dose of lucidity and \u201coptimistic realism\u201d:<sup class=\"modern-footnotes-footnote modern-footnotes-footnote--expands-on-desktop \" data-mfn=\"75\" data-mfn-post-scope=\"00000000000028af0000000000000000_27686\"><a href=\"javascript:void(0)\"  title=\" Preface to the Ma\u2018areket ha-Elohut, Ha-shutafim [Meir ben Efraim of Padua and Jacob ben Naftali of Gazzuolo], Mantua 1558, f. 4r. Cfr. I. Tishby, Ha-pulmus \u2018al sefer ha-zohar ba-me\u2019ah ha-shesh \u2018esreh be-Italia, in Id., Chiqre qabbalah u-sheluchoteah, vol. I, Magnes, Jerusalem 1982, pp. 79-139: 90. \"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-00000000000028af0000000000000000_27686-75\">75<\/a><\/sup><span id=\"mfn-content-00000000000028af0000000000000000_27686-75\" role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"75\"> Preface to the <em>Ma\u2018areket ha-Elohut<\/em>, Ha-shutafim [Meir ben Efraim of Padua and Jacob ben Naftali of Gazzuolo], Mantua 1558, f. 4r. Cfr. I. Tishby, <em>Ha-pulmus \u2018al sefer ha-zohar ba-me\u2019ah ha-shesh \u2018esreh be-Italia<\/em>, in Id.,<em> Chiqre qabbalah u-sheluchoteah<\/em>, vol. I, Magnes, Jerusalem 1982, pp. 79-139: 90. <\/span><\/p>\n\n\n\n<blockquote class=\"wp-block-quote has-ast-global-color-0-color has-text-color is-layout-flow wp-block-quote-is-layout-flow\"><p><mark class=\"kt-highlight\">\u00a0<em> <\/em><\/mark>Do they not own already these books, in manuscripts as well as in print, in their language, far more abundantly than we do?<\/p><\/blockquote>\n\n\n\n<p>The printing of the Zohar was both at the end of a long process of consolidation of a literary tradition and at the beginning of the struggle for establishing it at the core of Jewish self-identification. At the same time the elegant portal of its frontispiece can be seen as the threshold and the meeting place of Jews and Christians discussing, once more, about their shared and bitterly contested heritage. The Zohar with its obscure radiance had already proven to be capable of supporting diverging and even incompatible readings. \u00a0<\/p>\n\n\n\n<figure class=\"wp-block-image aligncenter\"><img decoding=\"async\" width=\"818\" height=\"1104\" src=\"https:\/\/beithazohar.com\/wp-content\/uploads\/2022\/06\/Frontispice-Zohar-Mantoue.png\" alt=\"Frontispice du premier volume de l'\u00e9dition Princeps du Zohar, Mantoue 1558 (Fonds E.-J. Nahmias, Alliance Isra\u00e9lite Universelle, Paris)\" class=\"wp-image-27674\" srcset=\"https:\/\/beithazohar.com\/wp-content\/uploads\/2022\/06\/Frontispice-Zohar-Mantoue.png 818w, https:\/\/beithazohar.com\/wp-content\/uploads\/2022\/06\/Frontispice-Zohar-Mantoue-222x300.png 222w, https:\/\/beithazohar.com\/wp-content\/uploads\/2022\/06\/Frontispice-Zohar-Mantoue-759x1024.png 759w, https:\/\/beithazohar.com\/wp-content\/uploads\/2022\/06\/Frontispice-Zohar-Mantoue-768x1037.png 768w, https:\/\/beithazohar.com\/wp-content\/uploads\/2022\/06\/Frontispice-Zohar-Mantoue-22x30.png 22w, https:\/\/beithazohar.com\/wp-content\/uploads\/2022\/06\/Frontispice-Zohar-Mantoue-56x75.png 56w, https:\/\/beithazohar.com\/wp-content\/uploads\/2022\/06\/Frontispice-Zohar-Mantoue-82x110.png 82w, https:\/\/beithazohar.com\/wp-content\/uploads\/2022\/06\/Frontispice-Zohar-Mantoue-119x160.png 119w, https:\/\/beithazohar.com\/wp-content\/uploads\/2022\/06\/Frontispice-Zohar-Mantoue-370x500.png 370w, https:\/\/beithazohar.com\/wp-content\/uploads\/2022\/06\/Frontispice-Zohar-Mantoue-37x50.png 37w, https:\/\/beithazohar.com\/wp-content\/uploads\/2022\/06\/Frontispice-Zohar-Mantoue-74x100.png 74w, https:\/\/beithazohar.com\/wp-content\/uploads\/2022\/06\/Frontispice-Zohar-Mantoue-148x200.png 148w\" sizes=\"(max-width: 818px) 100vw, 818px\" \/><figcaption>Frontespizio del primo volume dell\u2019<em>editio princeps<\/em> dello Zohar, Mantova 1558 (Fonds E.-J. Nahmias, Alliance Isra\u00e9lite Universelle, Paris)<\/figcaption><\/figure>\n\n\n\n<p>This paper was published in english in <a href=\"https:\/\/www.google.com\/url?q=https:\/\/www.torrossa.com\/it\/resources\/an\/3171139&amp;source=gmail-imap&amp;ust=1620401977000000&amp;usg=AOvVaw1g5FzZcalxQiFPwQt7ki2o\">Materia giudaica : rivista dell&#8217;associazione italiana per lo studio del giudaismo : XX\/XXI, 2015\/2016 &#8211; La Giuntina (torrossa.com)<\/a>  &#8220;<em>The Zohar among the Christians in the Renaissance<\/em>, in \u00abMateria Giudaica\u00bb 25 (2020), pp. 511-524.&#8221;<\/p>\n\n\n\n<figure class=\"wp-block-embed is-type-video is-provider-youtube wp-block-embed-youtube wp-embed-aspect-16-9 wp-has-aspect-ratio\"><div class=\"wp-block-embed__wrapper\">\n<div class=\"epyt-video-wrapper\"><div  data-ep-a=\"pulse\"  style=\"display: block; margin: 0px auto;\"  id=\"_ytid_30475\"  width=\"480\" height=\"270\"  data-origwidth=\"480\" data-origheight=\"270\" data-facadesrc=\"https:\/\/www.youtube.com\/embed\/4vz_MS5o8-w?enablejsapi=1&#038;autoplay=0&#038;cc_load_policy=0&#038;cc_lang_pref=fr&#038;iv_load_policy=1&#038;loop=0&#038;rel=0&#038;fs=1&#038;playsinline=0&#038;autohide=2&#038;hl=en_US&#038;theme=dark&#038;color=red&#038;controls=1&#038;disablekb=0&#038;\" class=\"__youtube_prefs__ epyt-facade  epyt-is-override  no-lazyload\" data-epautoplay=\"1\" ><img decoding=\"async\" data-spai-excluded=\"true\" class=\"epyt-facade-poster skip-lazy\" loading=\"lazy\"  alt=\"Saverio Campanini\/Le Zohar chez les Chr\u00e9tiens \u00e0 la Renaissance.\"  src=\"https:\/\/i.ytimg.com\/vi\/4vz_MS5o8-w\/maxresdefault.jpg\"  \/><button class=\"epyt-facade-play\" aria-label=\"Play\"><svg data-no-lazy=\"1\" height=\"100%\" version=\"1.1\" viewBox=\"0 0 68 48\" width=\"100%\"><path class=\"ytp-large-play-button-bg\" d=\"M66.52,7.74c-0.78-2.93-2.49-5.41-5.42-6.19C55.79,.13,34,0,34,0S12.21,.13,6.9,1.55 C3.97,2.33,2.27,4.81,1.48,7.74C0.06,13.05,0,24,0,24s0.06,10.95,1.48,16.26c0.78,2.93,2.49,5.41,5.42,6.19 C12.21,47.87,34,48,34,48s21.79-0.13,27.1-1.55c2.93-0.78,4.64-3.26,5.42-6.19C67.94,34.95,68,24,68,24S67.94,13.05,66.52,7.74z\" fill=\"#f00\"><\/path><path d=\"M 45,24 27,14 27,34\" fill=\"#fff\"><\/path><\/svg><\/button><\/div><\/div><span itemprop=\"video\" itemscope itemtype=\"http:\/\/schema.org\/VideoObject\"><meta itemprop=\"embedUrl\" content=\"https:\/\/www.youtube.com\/embed\/4vz_MS5o8-w\"><meta itemprop=\"name\" content=\"Saverio Campanini\/Le Zohar chez les Chr\u00e9tiens \u00e0 la Renaissance.\"><meta itemprop=\"description\" content=\"Le Zohar chez les Chr\u00e9tiens \u00e0 la Renaissance. Prof. Saverio Campanini, Universit\u00e9 de Bologne, CNRS-IRHT, Paris Pour la Premi\u00e8re fois depuis 1558, l&#039;\u00e9dition princeps du Zohar de Mantoue sera r\u00e9\u00e9dit\u00e9e \u05d1\u05d4 For the first time since 1558, Princeps edition of Zohar in Numbered and Facsimile Edition Renseignements : http:\/\/bit.ly\/mantoba-zohar (French) Informations : http:\/\/bit.ly\/mantoba2 (English)\"><meta itemprop=\"thumbnailUrl\" content=\"https:\/\/i.ytimg.com\/vi\/4vz_MS5o8-w\/0.jpg\"><meta itemprop=\"duration\" content=\"PT31M35S\"><meta itemprop=\"uploadDate\" content=\"2018-06-28T18:26:19Z\"><\/span>\n<\/div><figcaption><strong>Saverio Campanini<\/strong>\/Le Zohar chez les Chr\u00e9tiens \u00e0 la Renaissance.<br><\/figcaption><\/figure>\n\n\n\n<p><br><\/p>\n","protected":false},"excerpt":{"rendered":"<p>Paper by Saverio Campanini Colloque Le Zohar de Mantoue &nbsp;Car si 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