{"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":"2026-08-02T19:59:34","modified_gmt":"2026-08-02T17:59:34","slug":"the-zohar-among-christians-during-the-renaissance","status":"publish","type":"post","link":"https:\/\/beithazohar.com\/en\/the-zohar-among-christians-during-the-renaissance\/","title":{"rendered":"The Zohar Among Christians During the Renaissance"},"content":{"rendered":"<style>.kt-img-overlay_b32240-ea{max-width:534px;width:100%;}.kb-section-dir-horizontal > .kt-inside-inner-col > .kt-img-overlay_b32240-ea{margin-left:unset;margin-right:unset;}.kt-img-overlay_b32240-ea .kt-image-overlay-wrap .kt-block-intrisic{padding-bottom:76.9928%;}.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 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.kt-image-overlay-message .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\"><img decoding=\"async\" src=\"https:\/\/beithazohar.com\/wp-content\/uploads\/2022\/06\/c5464d4a169c0778a2c9ffd3d32ab222-e1655201239241.jpg\" alt=\"Zohar of Mantua\" width=\"552\" height=\"425\" class=\"kt-img-overlay wp-image-27519\"><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 Christians <br\/>s During 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<div class=\"intervenant-article-wrap\"><article class=\"linked-post-block\"><a class=\"linked-post-thumb-wrap\" href=\"https:\/\/beithazohar.com\/en\/speaker\/saverio-campanini\/\"><img width=\"300\" height=\"200\" src=\"https:\/\/beithazohar.com\/wp-content\/uploads\/2020\/02\/Saverio-Campanini-300x200.jpg\" class=\"linked-post-thumb wp-post-image\" alt=\"Saverio Campanini\" loading=\"lazy\" decoding=\"async\" srcset=\"https:\/\/beithazohar.com\/wp-content\/uploads\/2020\/02\/Saverio-Campanini-300x200.jpg 300w, https:\/\/beithazohar.com\/wp-content\/uploads\/2020\/02\/Saverio-Campanini-scaled-600x400.jpg 600w, https:\/\/beithazohar.com\/wp-content\/uploads\/2020\/02\/Saverio-Campanini-scaled.jpg 1024w, https:\/\/beithazohar.com\/wp-content\/uploads\/2020\/02\/Saverio-Campanini-150x100.jpg 150w, https:\/\/beithazohar.com\/wp-content\/uploads\/2020\/02\/Saverio-Campanini-768x512.jpg 768w, https:\/\/beithazohar.com\/wp-content\/uploads\/2020\/02\/Saverio-Campanini-1536x1024.jpg 1536w, https:\/\/beithazohar.com\/wp-content\/uploads\/2020\/02\/Saverio-Campanini-2048x1365.jpg 2048w, https:\/\/beithazohar.com\/wp-content\/uploads\/2020\/02\/Saverio-Campanini-1320x880.jpg 1320w\" sizes=\"auto, (max-width: 300px) 100vw, 300px\" \/><\/a><div class=\"linked-post-body\"><h3 class=\"linked-post-title\"><a href=\"https:\/\/beithazohar.com\/en\/speaker\/saverio-campanini\/\">Saverio Campanini<\/a><\/h3><\/div><\/article><\/div>        <style>\n        .intervenant-article-wrap{margin-top:12px;padding:10px 12px;text-align:center;max-width:380px;margin-left:auto;margin-right:auto}\n        .linked-post-block{display:flex;flex-direction:column;align-items:center;justify-content:center;gap:12px}\n        .linked-post-thumb-wrap{display:block;width:140px;height:140px;border-radius:50%;overflow:hidden;flex:0 0 auto;box-shadow:0 6px 18px rgba(0,0,0,0.08);background-color:#f6f6f6}\n        .linked-post-thumb-wrap img{width:100%;height:100%;display:block;object-fit:cover}\n        .linked-post-title{font-family:serif;font-size:1.25rem;margin:0;font-weight:600;line-height:1.1}\n        .linked-post-title a{color:inherit;text-decoration:none}\n        .linked-post-title a:hover{text-decoration:underline}\n        @media (max-width:900px){.intervenant-article-wrap{max-width:320px}.linked-post-thumb-wrap{width:120px;height:120px}}\n        @media (max-width:480px){.intervenant-article-wrap{max-width:260px}.linked-post-thumb-wrap{width:92px;height:92px}}\n        <\/style>\n        \n<div class=\"wp-block-uagb-advanced-heading uagb-block-4e95759c\"><h2 class=\"uagb-heading-text\"><br\/><br\/>Speech by <a href=\"https:\/\/beithazohar.com\/en\/speaker\/saverio-campanini\/\" 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\">Conference <strong><a href=\"https:\/\/beithazohar.com\/en\/event\/the-first-edition-of-the-zohar\/\" data-type=\"URL\" data-id=\"https:\/\/beithazohar.com\/evenement\/la-premiere-edition-du-zohar\/\">The Zohar of Mantua<\/a><\/strong><\/p><\/div>\n\n<blockquote class=\"wp-block-quote is-layout-flow wp-block-quote-is-layout-flow\"><p> <em>For while I am not very familiar with Freud\u2019s psychoanalysis or Jung\u2019s, I have, on the other hand, studied Kabbalah in the *Zohar* in great detail.  <\/em><\/p><cite>Antonin Artaud<\/cite><\/blockquote>\n\n<p class=\"has-drop-cap wp-block-paragraph\">  One of the most striking features of Christians\u2019 complex attitude toward Jews and their books in the mid-16th century is the ambivalence of their policy regarding, for example, the banning and persecution of certain Jewish books, notably the Talmud, and the fascination with\u2014and even promotion of\u2014other equally Jewish intellectual works, such as the Zohar. It is quite striking, as I have already pointed out on a previous occasion   <sup id=\"mfn-content-0000000000002f410000000000000000_27686-1\" class=\"modern-footnotes-footnote modern-footnotes-footnote--expands-on-desktop \" data-mfn=\"1\" data-mfn-post-scope=\"0000000000002f410000000000000000_27686\"><a href=\"javascript:void(0)\"  title=\"  S. Campanini,  On Abraham\u2019s Neck: The First Edition of the Sefer Yetzirah (Mantua, 1562) and Its Context , in G. Veltri and G. Miletto (eds.), *Rabbi Judah Moscato and the Jewish Intellectual World of Mantua in the 16th\u201317th Centuries*, Brill, Leiden\u2013Boston 2012, pp. 253\u2013278.  \"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-0000000000002f410000000000000000_27686-1\">1<\/a><\/sup><span role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"1\">  S. Campanini,  <em>On Abraham\u2019s Neck: The First Edition of the Sefer Yetzirah (Mantua, 1562) and Its Context <\/em>, in G. Veltri and G. Miletto (eds.), <em>*Rabbi Judah Moscato and the Jewish Intellectual World of Mantua in the 16th\u201317th Centuries*<\/em>, Brill, Leiden\u2013Boston 2012, pp. 253\u2013278.  <\/span>, to read the report by Sixtus of Siena, who had been sent to Cremona to burn the Talmud\u2014which he did with devastating success. At the same time, as we have also read in his excellent *Bibliotheca Sancta*, upon coming across stacks of newly printed copies of Vincenzo Conti\u2019s edition of the *Zohar*, he was proud to announce that he had managed to save them from the imminent risk of destruction by the Spanish soldiers occupying the city. One cannot help but feel as though one is witnessing the unfolding of a certain paradigm of substitution    <sup id=\"mfn-content-0000000000002f410000000000000000_27686-2\" class=\"modern-footnotes-footnote modern-footnotes-footnote--expands-on-desktop \" data-mfn=\"2\" data-mfn-post-scope=\"0000000000002f410000000000000000_27686\"><a href=\"javascript:void(0)\"  title=\"  See A. Raz-Krakotzkin,   The Censor, the Pen, and the Text: The Catholic Church and Hebrew Literature in the 1960s , 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-0000000000002f410000000000000000_27686-2\">2<\/a><\/sup><span role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"2\">  See A. Raz-Krakotzkin,   <em>The Censor, the Pen, and the Text: The Catholic Church and Hebrew Literature in the 1960s <\/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 between brutal repression and smooth flattery to eradicate one body of texts and promote another\u2014to promote the Zohar over the Talmud as an alternative deemed capable of bringing about, or at least facilitating, the conversion of Jews to Christianity. Even when toning down the polemical exaggerations of Heinrich Graetz, who defined the Zohar as a<em>\u201cSchosskind des Papstes\u201d<\/em>  <sup id=\"mfn-content-0000000000002f410000000000000000_27686-3\" class=\"modern-footnotes-footnote modern-footnotes-footnote--expands-on-desktop \" data-mfn=\"3\" data-mfn-post-scope=\"0000000000002f410000000000000000_27686\"><a href=\"javascript:void(0)\"  title=\"  P. Sch\u00e4fer, \u201cAdversus Cabalam\u201d or Heinrich Graetz and Jewish Mysticism, in P. Sch\u00e4fer and I. Wandrey (eds.),  Reuchlin and His Heirs: Researchers, Thinkers, Ideologists, and Eccentrics , Jan Thorbecke, Ostfildern 2005, pp. 189\u2013210; but see G. Y. Kohler, \u201cHeinrich Graetz and the Kabbalah,\u201d in *Kabbalah* 40 (2018), pp. 107\u2013130. See also G. Y. Kohler,    Kabbalah Research in the Wissenschaft des Judentums (1820\u20131880). The Foundation of an Academic Discipline , De Gruyter, Berlin\u2013Boston 2019, and the review by the current author in *Materia Giudaica* XXIV (2019), pp. 655\u2013657.  \"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-0000000000002f410000000000000000_27686-3\">3<\/a><\/sup><span role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"3\">  P. Sch\u00e4fer, <em>\u201cAdversus Cabalam\u201d or Heinrich Graetz and Jewish Mysticism<\/em>, in P. Sch\u00e4fer and I. Wandrey (eds.),  <em>Reuchlin and His Heirs: Researchers, Thinkers, Ideologists, and Eccentrics <\/em>, Jan Thorbecke, Ostfildern 2005, pp. 189\u2013210; but see G. Y. Kohler, <em>\u201cHeinrich Graetz and the Kabbalah<\/em>,\u201d in *Kabbalah* 40 (2018), pp. 107\u2013130. See also G. Y. Kohler,    <em>Kabbalah Research in the Wissenschaft des Judentums (1820\u20131880). The Foundation of an Academic Discipline <\/em>, De Gruyter, Berlin\u2013Boston 2019, and the review by the current author in *Materia Giudaica* XXIV (2019), pp. 655\u2013657.  <\/span>  (a favorite of the Pope), one question still deserves to be asked: given that Christians\u2019 disparagement\u2014or even hostility\u2014toward the Talmud has a long and tragic history, where does this preference for the Zohar come from? Furthermore, what did Christians know about the Zohar before it was printed, given the clear involvement of Christians in authorizing its printing and even financing it? <\/p>\n\n<p class=\"wp-block-paragraph\">  This essay aims to provide the building blocks for a plausible answer to this question by examining the history of the Christian attitude toward the Zohar, following in the footsteps of the pioneering work written in the 1950s by Fran\u00e7ois Secret <sup id=\"mfn-content-0000000000002f410000000000000000_27686-4\" class=\"modern-footnotes-footnote modern-footnotes-footnote--expands-on-desktop \" data-mfn=\"4\" data-mfn-post-scope=\"0000000000002f410000000000000000_27686\"><a href=\"javascript:void(0)\"  title=\", F. Secret, *Le Z\u00f4har chez les Kabbalistes chr\u00e9tiens de la Renaissance*(Durlacher, Paris 1958); this book was reprinted, unchanged, in 1964 (Mouton, Paris). \"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-0000000000002f410000000000000000_27686-4\">4<\/a><\/sup><span 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); this book was reprinted, unchanged, in 1964 (Mouton, Paris). <\/span> and, of course, following in the footsteps of the most important recent work devoted to the history of the Zohar by Boaz Huss  <sup id=\"mfn-content-0000000000002f410000000000000000_27686-5\" class=\"modern-footnotes-footnote modern-footnotes-footnote--expands-on-desktop \" data-mfn=\"5\" data-mfn-post-scope=\"0000000000002f410000000000000000_27686\"><a href=\"javascript:void(0)\"  title=\"  B. Huss,  Ke-Zohar ha-Raqia\u2018. Chapters on the History of the Reception of the Zohar and the Establishment of Its Spiritual Foundation , 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\u2013Portland 2016.  \"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-0000000000002f410000000000000000_27686-5\">5<\/a><\/sup><span role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"5\">  B. Huss,  <em>Ke-Zohar ha-Raqia\u2018. Chapters on the History of the Reception of the Zohar and the Establishment of Its Spiritual Foundation <\/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\u2013Portland 2016.  <\/span>, in search of the earliest evidence of some familiarity with the Zohar among Christians. This preliminary research is necessary to explain a rather striking phenomenon: the decade following the burning of the Talmud in 1553 and the forced closure of Hebrew printing presses in Venice was not, as one might have expected, a barren wasteland of repression and inactivity, but rather a unique \u201cwindow of opportunity,\u201d to borrow an expression already used in another era by Moshe Idel   <sup id=\"mfn-content-0000000000002f410000000000000000_27686-6\" class=\"modern-footnotes-footnote modern-footnotes-footnote--expands-on-desktop \" data-mfn=\"6\" data-mfn-post-scope=\"0000000000002f410000000000000000_27686\"><a href=\"javascript:void(0)\"  title=\"  M. Idel, \u201cThe History of Kabbalah, 1270\u20131290,\u201d in *Daat* 48 (2002), pp. 5\u201332; English version: \u201cThe Kabbalah\u2019s \u2018Window of Opportunities, \u2019\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\u2013208.  \"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-0000000000002f410000000000000000_27686-6\">6<\/a><\/sup><span role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"6\">  M. Idel, <em>\u201cThe History of Kabbalah, 1270\u20131290<\/em>,\u201d in *Daat* 48 (2002), pp. 5\u201332; English version: <em>\u201cThe Kabbalah\u2019s \u2018Window of Opportunities<\/em>, <em>\u2019\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\u2013208.  <\/span>, and a period of flourishing. Just as the silence of the Venetian printing presses led to the expansion and extraordinary success of printing presses located in other cities of northern Italy\u2014I mention here Mantua, Cremona, Sabbioneta, and Riva di Trento\u2014so too, the violent suppression of the Talmud and Talmudic literature did not coincide by chance with the spread of the Zohar and Zoharic literature, which was to have a decisive influence on the development of Jewish culture at the dawn of the modern era   <sup id=\"mfn-content-0000000000002f410000000000000000_27686-7\" class=\"modern-footnotes-footnote modern-footnotes-footnote--expands-on-desktop \" data-mfn=\"7\" data-mfn-post-scope=\"0000000000002f410000000000000000_27686\"><a href=\"javascript:void(0)\"  title=\"  See G. Busi, \u201cMaterials for a History of Kabbalah in Mantua,\u201d in *Materia Giudaica* 2 (1996), pp. 50\u201356; Ibid., Mantova e la qabbalah \/ Mantua and the Kabbalah, Skir\u00e0, Milan 2001.   \"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-0000000000002f410000000000000000_27686-7\">7<\/a><\/sup><span role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"7\">  See G. Busi, <em>\u201cMaterials for a History of Kabbalah in Mantua<\/em>,\u201d in *Materia Giudaica* 2 (1996), pp. 50\u201356; Ibid., <em>Mantova e la qabbalah \/ Mantua and the Kabbalah<\/em>, Skir\u00e0, Milan 2001.   <\/span>.<\/p>\n\n<p class=\"wp-block-paragraph\">At the same time, like the beautifully reproduced copy of the Mantua edition of the Zohar  <sup id=\"mfn-content-0000000000002f410000000000000000_27686-8\" class=\"modern-footnotes-footnote modern-footnotes-footnote--expands-on-desktop \" data-mfn=\"8\" data-mfn-post-scope=\"0000000000002f410000000000000000_27686\"><a href=\"javascript:void(0)\"  title=\"  I am referring to the three facsimile volumes ofthe editio princeps ( Mantua, 1558) from the collection of Elie J. Nahmias, now housed at the Library of the Alliance Isra\u00e9lite Universelle in Paris, published in 2018 by Beit ha-Zohar in collaboration with \u00c9ditions de l\u2019\u00e9clat.   \"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-0000000000002f410000000000000000_27686-8\">8<\/a><\/sup><span role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"8\">  I am referring to the three facsimile volumes of<em>the editio princeps ( <\/em>Mantua, 1558) from the collection of Elie J. Nahmias, now housed at the Library of the Alliance Isra\u00e9lite Universelle in Paris, published in 2018 by <a href=\"https:\/\/beithazohar.com\/en\/books\/zohar-fac-simile-the-first-edition-mantoba-italie-1558\/\" data-type=\"livres\" data-id=\"26760\">Beit ha-Zohar in collaboration with \u00c9ditions de l\u2019\u00e9clat. <\/a>  <\/span>, among many others, amply demonstrates that Christians did not consider the Zohar entirely acceptable without interventions, corrections, or outright censorship: the copy held by the Alliance Isra\u00e9lite Universelle, for example, bears the signatures of four censors: Domenico Gerosolimitano and Alessandro Scipione (both in 1597), Giovanni Domenico Carretto (1617), and Vincenzo da Matelica (1622)  <sup id=\"mfn-content-0000000000002f410000000000000000_27686-9\" class=\"modern-footnotes-footnote modern-footnotes-footnote--expands-on-desktop \" data-mfn=\"9\" data-mfn-post-scope=\"0000000000002f410000000000000000_27686\"><a href=\"javascript:void(0)\"  title=\"  See W. Popper, *The Censorship of Hebrew Books*, The Knickerbocker Press, New York 1899 [reprinted by Ktav, New York 1969], pp. 102 and 146.   \"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-0000000000002f410000000000000000_27686-9\">9<\/a><\/sup><span role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"9\">  See W. Popper, <em>*The Censorship of Hebrew Books*<\/em>, The Knickerbocker Press, New York 1899 [reprinted by Ktav, New York 1969], pp. 102 and 146.   <\/span>  and, in accordance with <em>the *Sefer ha-Zikkuk*<\/em>, it also contains erasures and redactions throughout its three volumes. This case differs only in appearance from that of <em>the *Tiqqune ha-Zohar*<\/em>, published in Mantua in 1556, of which, thanks to a handwritten annotation by Vittorio Eliano <sup id=\"mfn-content-0000000000002f410000000000000000_27686-10\" class=\"modern-footnotes-footnote modern-footnotes-footnote--expands-on-desktop \" data-mfn=\"10\" data-mfn-post-scope=\"0000000000002f410000000000000000_27686\"><a href=\"javascript:void(0)\"  title=\" Campanini, *On Abraham\u2019s Neck*, op. cit., p. 255. \"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-0000000000002f410000000000000000_27686-10\">10<\/a><\/sup><span role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"10\"> Campanini, <em>*On Abraham\u2019s Neck*<\/em>, op. cit., p. 255. <\/span>, we know that the censorship process took place before publication; thus, it was unnecessary\u2014at least according to the censors\u2014to revise the book again after it had been printed. Of course, any act of censorship is more effective if it is not immediately visible.  <\/p>\n\n<p class=\"wp-block-paragraph\">I am convinced that the complex attitude of Christians toward the Zohar\u2014which led to outcomes as contrasting as its publication, promotion, and even preservation on the one hand, and its censorship on the other, can only be understood against the backdrop of the spread of the Zohar (and its pseudo-versions) among Christians in the fifteenth and sixteenth centuries. From the very beginning, in fact, one can easily identify two trends that 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 exploit both authentic and forged passages of Jewish literature, purporting to confirm the truth of Christianity in order to support the sustained effort to convert Jews to Christianity. This trend is epitomized by the title of the most influential compendium and anthology of Jewish texts (both authentic and forged) intended for use in preaching and polemics: the<em> *Pugio Fidei*<\/em>    <sup id=\"mfn-content-0000000000002f410000000000000000_27686-11\" class=\"modern-footnotes-footnote modern-footnotes-footnote--expands-on-desktop \" data-mfn=\"11\" data-mfn-post-scope=\"0000000000002f410000000000000000_27686\"><a href=\"javascript:void(0)\"  title=\"  G. K. Hasselhoff and A. Fidora (eds.),  Ramon Mart\u00ed\u2019s *Pugio Fidei*. Studies and Texts , Obrador Edendum, Santa Coloma de Queralt, 2017. For the disputed authenticity of some of these 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 Raymund Martini\u2019s *Pugio Fidei*) , Bamberger &amp; Wahrmann, Jerusalem 1939.  \"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-0000000000002f410000000000000000_27686-11\">11<\/a><\/sup><span role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"11\">  G. K. Hasselhoff and A. Fidora (eds.),  <em>Ramon Mart\u00ed\u2019s *Pugio Fidei*. Studies and Texts <\/em>, Obrador Edendum, Santa Coloma de Queralt, 2017. For the disputed authenticity of some of these 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 Raymund Martini\u2019s *Pugio Fidei*) <\/em>, Bamberger &amp; Wahrmann, Jerusalem 1939.  <\/span>  . On the other hand, in a similar yet distinct vein, we see the spread\u2014especially toward the end of the 15th century\u2014of a Christian fascination with Kabbalah, always from the perspective that it was entirely compatible with the Christian faith but without any particular emphasis on the conversion of Jews. Christian Kabbalists of the Renaissance seemed rather convinced that Christians should learn Hebrew in order to read Kabbalistic texts, from which they expected unique spiritual benefit, moral edification, and even mystical revelations. The two attitudes are clearly intertwined, so that it is not always easy to keep them separate; one could even argue that the perspective of Christian Kabbalah represents an evolution of the foundation laid by the literature of <em>the *Pugio Fidei*; however <\/em>, since I am convinced that the elements of rupture outweigh the obvious continuities    <sup id=\"mfn-content-0000000000002f410000000000000000_27686-12\" class=\"modern-footnotes-footnote modern-footnotes-footnote--expands-on-desktop \" data-mfn=\"12\" data-mfn-post-scope=\"0000000000002f410000000000000000_27686\"><a href=\"javascript:void(0)\"  title=\"  See S. Campanini, \u201cThe Birth of Jewish Studies from the Spirit of Christian Kabbalah,\u201d in G. Veltri and G. Necker (eds.),   Gotte&#8217;s Language in the Philological Workshop: Hebrew Studies from the 15th to the 19th Century   , Brill, Leiden\u2013Boston 2004, pp.135\u2013145. \"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-0000000000002f410000000000000000_27686-12\">12<\/a><\/sup><span role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"12\">  See S. Campanini, <em>\u201cThe Birth of Jewish Studies from the Spirit of Christian Kabbalah<\/em>,\u201d in G. Veltri and G. Necker (eds.),   <em>Gotte&#8217;s Language in the Philological Workshop: Hebrew Studies from the 15th to the 19th Century   <\/em>, Brill, Leiden\u2013Boston 2004, pp.<a>135\u2013145.<\/a> <\/span>, I will attempt to paint a more nuanced picture in the following discussion.  <\/p>\n\n<p class=\"wp-block-paragraph\">In reviewing the vast array of early Christian references to and quotations from the Zohar, one might be tempted to draw a distinction between \u201cauthentic\u201d and \u201cfalsified\u201d references to the Zohar and to derive from this philological criterion a theological nuance, separating the polemicists who were interested\u2014using dubious means if necessary\u2014 to achieve the conversion of Jews at any cost, from the forerunners of Jewish studies, who would rather have lost a few Jewish souls in order to attain a true and accurate understanding of the reality of Jewish tradition\u2014so as to convince their Christian brothers of its inestimable value in confirming the truth of Christianity. The distinction between a polemical tool (<em>ad extra<\/em>) and true prophecy (<em>ad intra<\/em>) does not, however tempting it may seem, the correct historical framework for understanding the phenomenon we are facing, nor is it the right path leading us to grasp the intellectual context that enabled and even fostered the printing of the Zohar in the second half of the 16th century in Italy. <\/p>\n\n<p class=\"wp-block-paragraph\">The very concept of \u201cforgery\u201d does not apply very well in the case of the Zohar, which has been repeatedly denounced as a forgery in and of itself\u2014not only because of its pseudo-epigraphic nature, but also for the simple reason that prior to its canonization\u2014which only partially coincided with its appearance in printed form, since, as with any other canonical text, the paralipomena and apocrypha continued to be copied and, in due course, would also be published\u2014 there was no normative \u201cZohar\u201d that would make it easy to decide whether a \u201cnew\u201d Zoharic text should or should not be considered part of Zoharic literature. In fact, even after the publication of the Zohar, the scholar \u2018Azariah de Rossi   <sup id=\"mfn-content-0000000000002f410000000000000000_27686-13\" class=\"modern-footnotes-footnote modern-footnotes-footnote--expands-on-desktop \" data-mfn=\"13\" data-mfn-post-scope=\"0000000000002f410000000000000000_27686\"><a href=\"javascript:void(0)\"  title=\"  See A. De Rossi, *The Light of the Eyes*, translated from Hebrew with an introduction and annotations by J. Weinberg, Yale University Press, New Haven\u2013London 2001, pp. 116\u2013117; J. Weinberg, \u201cThe Quest for Philo in Sixteenth-Century Jewish Historiography,\u201d in A. Rapoport-Albert and S. J. Zipperstein (eds.),   Jewish History: Essays in Honor of Chimen Abramsky , Peter Halban, London 1988, pp. 163\u2013187: 171; G. Veltri,  Renaissance Philosophy in a Jewish Context: Foundations and Challenges in Judaism on the Eve of Modernity , Brill, Leiden\u2013Boston 2009, p. 90.\"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-0000000000002f410000000000000000_27686-13\">13<\/a><\/sup><span role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"13\">  See A. De Rossi, <em>*The Light of the Eyes*<\/em>, translated from Hebrew with an introduction and annotations by J. Weinberg, Yale University Press, New Haven\u2013London 2001, pp. 116\u2013117; J. Weinberg, <em>\u201cThe Quest for Philo in Sixteenth-Century Jewish Historiography<\/em>,\u201d in A. Rapoport-Albert and S. J. Zipperstein (eds.),   <em>Jewish History: Essays in Honor of Chimen Abramsky <\/em>, Peter Halban, London 1988, pp. 163\u2013187: 171; G. Veltri,  <em>Renaissance Philosophy in a Jewish Context: Foundations and Challenges in Judaism on the Eve of Modernity <\/em>, Brill, Leiden\u2013Boston 2009, p. 90.<\/span>  could accept as plausibly authentic, albeit with a note of doubt (\u201cif they really wrote it that way\u201d), a well-known passage\u2014which we will discuss further in the following pages\u2014that apparently confirms the Trinitarian interpretation of the \u201cSanctus\u201d or Trishagion from Isaiah 6  <sup id=\"mfn-content-0000000000002f410000000000000000_27686-14\" class=\"modern-footnotes-footnote modern-footnotes-footnote--expands-on-desktop \" data-mfn=\"14\" data-mfn-post-scope=\"0000000000002f410000000000000000_27686\"><a href=\"javascript:void(0)\"  title=\"  See S. Campanini, Id.,   Nottole in Athens: Christian Kabbalah and the Conversion of the Jews , in *Materia Giudaica* XIX (2014), pp. 81\u2013101.  \"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-0000000000002f410000000000000000_27686-14\">14<\/a><\/sup><span role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"14\">  See S. Campanini, Id.,   <em>Nottole in Athens: Christian Kabbalah and the Conversion of the Jews <\/em>, in *Materia Giudaica* XIX (2014), pp. 81\u2013101.  <\/span>  . De Rossi merely noted that this would be nothing more than a terminological discrepancy, provided one did not \u201ccross the line\u201d and attribute corporeality to the Divinity. After all, he continues, the sage Recanati wrote statements very similar to this; in other words, there was no need to reject the Trinitarian reading of the Sanctus as false. If we consider that Yehudah Liebes <sup id=\"mfn-content-0000000000002f410000000000000000_27686-15\" class=\"modern-footnotes-footnote modern-footnotes-footnote--expands-on-desktop \" data-mfn=\"15\" data-mfn-post-scope=\"0000000000002f410000000000000000_27686\"><a href=\"javascript:void(0)\"  title=\" Y. Liebes, \u201cChristian Influences in the Zohar,\u201d in Id., *Studies in the Zohar*, State University of New York Press, New York 1993, pp. 139\u2013161; in Hebrew, Hashpa\u2018ot notzriyot \u2018al sefer ha-zohar, in \u201cJerusalem Studies in Jewish Thought\u201d 2 (1983), pp. 43\u201374.  is \"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-0000000000002f410000000000000000_27686-15\">15<\/a><\/sup><span role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"15\"> Y. Liebes, <em>\u201cChristian Influences in the Zohar<\/em>,\u201d in Id., <em>*Studies in the Zohar*<\/em>, State University of New York Press, New York 1993, pp. 139\u2013161; in Hebrew, <em>Hashpa\u2018ot notzriyot \u2018al sefer ha-zohar<\/em>, in \u201cJerusalem Studies in Jewish Thought\u201d 2 (1983), pp. 43\u201374.  is <\/span> inclined to believe that the \u201cnormative\u201d passage in question may have been censored by Jews in order to prevent its Christianized interpretation, it is evident that the Zohar\u2019s unstable textual situation before and after its publication has largely opened the door to divergent, even opposing, hermeneutical interpretations.    <\/p>\n\n<p class=\"wp-block-paragraph\">Nevertheless, contrary to what Scholem was inclined to believe  <sup id=\"mfn-content-0000000000002f410000000000000000_27686-16\" class=\"modern-footnotes-footnote modern-footnotes-footnote--expands-on-desktop \" data-mfn=\"16\" data-mfn-post-scope=\"0000000000002f410000000000000000_27686\"><a href=\"javascript:void(0)\"  title=\" See G.   Scholem, \u201cOn the History of the Beginnings of Christian Kabbalah,\u201d in Essays Presented to Leo Baeck on the Occasion of His Eightieth Birthday, East and West Library, London 1964, pp. 158\u2013193; Revised French version; \u201cReflections on the History of the Beginnings of Christian Kabbalah,\u201d in A. Faivre and F. Tristan (eds.), Christian Kabbalists, Albin Michel, Paris 1979, pp. 19\u201346; English translation: *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\u201351.  \"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-0000000000002f410000000000000000_27686-16\">16<\/a><\/sup><span role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"16\"> <a>See G.   <\/a>Scholem, <em>\u201cOn the History of the Beginnings of Christian Kabbalah<\/em>,\u201d in <em>Essays Presented to Leo Baeck on the Occasion of His Eightieth Birthday<\/em>, East and West Library, London 1964, pp. 158\u2013193; Revised French version; <em>\u201cReflections on the History of the Beginnings of Christian Kabbalah<\/em>,\u201d in A. Faivre and F. Tristan (eds.), <em>Christian Kabbalists<\/em>, Albin Michel, Paris 1979, pp. 19\u201346; English translation: <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\u201351.  <\/span>, the first mention and the first two citations from Zoharic literature in a Christian context are not forgeries created by a Jewish convert\u2014a figure who, to use the image coined by Johann Widmannstetter and much appreciated by Scholem,<sup id=\"mfn-content-0000000000002f410000000000000000_27686-17\" class=\"modern-footnotes-footnote modern-footnotes-footnote--expands-on-desktop \" data-mfn=\"17\" data-mfn-post-scope=\"0000000000002f410000000000000000_27686\"><a href=\"javascript:void(0)\"  title=\"  On Scholem\u2019s attitude toward Christian Kabbalah, see S. Campanini, \u201cSome Notes on Gershom Scholem and Christian Kabbalah,\u201d in J. Dan (ed.), Gershom Scholem: In Memoriam, vol. II, \u201cJerusalem Studies in Jewish Thought\u201d 21 (2007), pp. 13\u201333.    \"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-0000000000002f410000000000000000_27686-17\">17<\/a><\/sup><span role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"17\">  On Scholem\u2019s attitude toward Christian Kabbalah, see S. Campanini, <em>\u201cSome Notes on Gershom Scholem and Christian Kabbalah<\/em>,\u201d in J. Dan (ed.), <em>Gershom Scholem: In Memoriam<\/em>, vol. II, \u201cJerusalem Studies in Jewish Thought\u201d 21 (2007), pp. 13\u201333.    <\/span>, the Trojan horse<sup id=\"mfn-content-0000000000002f410000000000000000_27686-18\" class=\"modern-footnotes-footnote modern-footnotes-footnote--expands-on-desktop \" data-mfn=\"18\" data-mfn-post-scope=\"0000000000002f410000000000000000_27686\"><a href=\"javascript:void(0)\"  title=\"  See F. Secret, \u201cA Trojan Horse in the Church of Christ: Christian Kabbalah,\u201d in *Aspects of Libertinism in the16th Century*, Vrin, Paris 1974, pp. 153\u2013166: 160\u2013161.   \"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-0000000000002f410000000000000000_27686-18\">18<\/a><\/sup><span role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"18\">  See F. Secret, <em>\u201cA Trojan Horse in the Church of Christ: Christian Kabbalah<\/em>,\u201d in <em>*Aspects of Libertinism in the<sup>16th<\/sup> Century*<\/em>, Vrin, Paris 1974, pp. 153\u2013166: 160\u2013161.   <\/span>, neither among the Jews nor among the Christians. To the best of my knowledge, the very first citations from the Zohar are found in the<em> *Contra Iudaeos*<\/em>, or <em>*Tractatus de conflictu Christianorum contra infideles*<\/em>, in three books, completed in 1397 and written by Maestre (Juan) Pedro Figuerola <sup id=\"mfn-content-0000000000002f410000000000000000_27686-19\" class=\"modern-footnotes-footnote modern-footnotes-footnote--expands-on-desktop \" data-mfn=\"19\" data-mfn-post-scope=\"0000000000002f410000000000000000_27686\"><a href=\"javascript:void(0)\"  title=\", F. Secret, \u201cLes Annotationes decem in sacram Scripturam de Petrus Antonius Beuter,\u201d in *Sefarad* 29 (1969), pp. 1\u201314. \"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-0000000000002f410000000000000000_27686-19\">19<\/a><\/sup><span role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"19\">, F. Secret, <em>\u201cLes Annotationes decem in sacram Scripturam de Petrus Antonius Beuter<\/em>,\u201d in *Sefarad* 29 (1969), pp. 1\u201314. <\/span>. For a long time, little was known about this polemicist, not even his name (Joann or Pedro), but it seems quite likely that Klaus Reinhardt is correct in assuming that he was a physician, most likely of Jewish origin, who, in the wake of the campaign led by Vicente Ferrer in 1391, was commissioned by King John I of Aragon to examine the books of the Jews of Valencia along with three Franciscans    <sup id=\"mfn-content-0000000000002f410000000000000000_27686-20\" class=\"modern-footnotes-footnote modern-footnotes-footnote--expands-on-desktop \" data-mfn=\"20\" data-mfn-post-scope=\"0000000000002f410000000000000000_27686\"><a href=\"javascript:void(0)\"  title=\"  K. Reinhardt,  Hebrew and Spanish Bibles on the Inquisition&#8217;s pyre. Texts on the history of Bible censorship in Valencia around 1450 , in *Historisches Jahrbuch* 101 (1981), pp. 1\u201337: 12\u201314; K. Reinhardt and H. Santiago-Otero, *Biblioteca b\u00edblica ib\u00e9rica medieval*, Consejo Superior de Investigaciones Cient\u00edficas, Madrid 1986, pp. 263\u2013264.  \"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-0000000000002f410000000000000000_27686-20\">20<\/a><\/sup><span role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"20\">  K. Reinhardt,  <em>Hebrew and Spanish Bibles on the Inquisition&#8217;s pyre. Texts on the history of Bible censorship in Valencia around 1450 <\/em>, in *Historisches Jahrbuch* 101 (1981), pp. 1\u201337: 12\u201314; K. Reinhardt and H. Santiago-Otero, <em>*Biblioteca b\u00edblica ib\u00e9rica medieval*<\/em>, Consejo Superior de Investigaciones Cient\u00edficas, Madrid 1986, pp. 263\u2013264.  <\/span>  . The treatise is, like the nearly contemporary <em>*Victoria Porcheti* by the <\/em> <em>Genoese Carthusian Porchetto dei Salvatici<\/em>, a reworking of <em>the *Pugio Fidei*,<\/em> with the most interesting addition of two quotations from the Zohar, which he must have known from a different source\u2014either through his personal knowledge of a manuscript containing one of the many versions of the Zohar in circulation or through documents handed over or confiscated from the Valencian Jews. His treatise, unlike <em>Victoria Porcheti\u2019s,<\/em> was not printed, but it had a distinguished readership, especially locally, since the polemicist Jaime P\u00e9rez of Valencia, in his <em>*Tractatus contra Judaeos*,<\/em> published in Valencia in 1484, respectfully cites his Valencian colleague   <sup id=\"mfn-content-0000000000002f410000000000000000_27686-21\" class=\"modern-footnotes-footnote modern-footnotes-footnote--expands-on-desktop \" data-mfn=\"21\" data-mfn-post-scope=\"0000000000002f410000000000000000_27686\"><a href=\"javascript:void(0)\"  title=\"  See W. Werbeck,   Jacobus Perez of Valencia. Studies on His Commentary on the Psalms , Mohr Siebeck, T\u00fcbingen 1959, p. 20.  \"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-0000000000002f410000000000000000_27686-21\">21<\/a><\/sup><span role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"21\">  See W. Werbeck,   <em>Jacobus Perez of Valencia. Studies on His Commentary on the Psalms <\/em>, Mohr Siebeck, T\u00fcbingen 1959, p. 20.  <\/span>, and again, in the 16th century, the distinguished exegete Pedro Antonio Beuter, also from Valencia, mentions him and quotes him with praise in his <em>*Annotationes decem in Sacram Scripturam*<\/em> (Valencia, 1547). <sup id=\"mfn-content-0000000000002f410000000000000000_27686-22\" class=\"modern-footnotes-footnote modern-footnotes-footnote--expands-on-desktop \" data-mfn=\"22\" data-mfn-post-scope=\"0000000000002f410000000000000000_27686\"><a href=\"javascript:void(0)\"  title=\" *Secret*, *Annotationes decem*, op. cit. \"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-0000000000002f410000000000000000_27686-22\">22<\/a><\/sup><span role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"22\"> *Secret*, <em>*Annotationes decem*<\/em>, <em>op<\/em>. cit. <\/span> Figuerola\u2019s treatise, at least in part, was preserved not only in Valencia, at the Cathedral Library\u2014where three volumes are still held\u2014 but also at the Inguimbertine Library in Carpentras, a sign of the treatise\u2019s circulation among 17th-century libertines such as Nicolas Fabri de Peiresc and Jacques Gaffarel. The two quotations, as Chen Merchavia has shown    <sup id=\"mfn-content-0000000000002f410000000000000000_27686-23\" class=\"modern-footnotes-footnote modern-footnotes-footnote--expands-on-desktop \" data-mfn=\"23\" data-mfn-post-scope=\"0000000000002f410000000000000000_27686\"><a href=\"javascript:void(0)\"  title=\"  Ch. Merchavia, \u201cShte muva\u2019ot min ha-midrash ha-ne\u2018elam bi-ktav yad latini,\u201d in *Kirjat Sefer* 43 (1968), pp. 560\u2013568; cf. Id., \u201cNote on Quotations from the Zohar in Latin Manuscripts of Anti-Jewish Polemics,\u201d in \u201cSefarad\u201d 31 (1971), p.   104.  \"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-0000000000002f410000000000000000_27686-23\">23<\/a><\/sup><span role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"23\">  Ch. Merchavia, <em>\u201cShte muva\u2019ot min ha-midrash ha-ne\u2018elam bi-ktav yad latini<\/em>,\u201d in *Kirjat Sefer* 43 (1968), pp. 560\u2013568; cf. Id., <em>\u201cNote on Quotations from the Zohar in Latin Manuscripts of Anti-Jewish Polemics<\/em>,\u201d in \u201cSefarad\u201d 31 (1971), p.   104.  <\/span>, are taken from <em>the Midrash ha-ne&#8217;elam<\/em> and were first published in the original Hebrew in the <em>Zohar Chadash\u2014<\/em> that is, as late as 1597  <sup id=\"mfn-content-0000000000002f410000000000000000_27686-24\" class=\"modern-footnotes-footnote modern-footnotes-footnote--expands-on-desktop \" data-mfn=\"24\" data-mfn-post-scope=\"0000000000002f410000000000000000_27686\"><a href=\"javascript:void(0)\"  title=\"  For a modern edition of these passages, see Zohar Chadash, Mossad ha-Rav Kook, Jerusalem 1994, pp. 2d and 25b; for the English translation, see N. Wolski (ed.), The Zohar, vol. X, Stanford University Press, Stanford 2016, pp. 7 and 295\u2013296.   \"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-0000000000002f410000000000000000_27686-24\">24<\/a><\/sup><span role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"24\">  For a modern edition of these passages, see <em>Zohar Chadash<\/em>, Mossad ha-Rav Kook, Jerusalem 1994, pp. 2d and 25b; for the English translation, see N. Wolski (ed.), <em>The Zohar<\/em>, vol. X, Stanford University Press, Stanford 2016, pp. 7 and 295\u2013296.   <\/span>. Even the original Hebrew of these quotations, however, had been preserved\u2014albeit in only one manuscript (at the El Escorial Library near Madrid)\u2014among the hundreds of quotations collected by the convert Alfonso de Zamora in his<em> *Sefer Chokmat Elohim*<\/em>, published in Spanish. Translated by Federico P\u00e9rez Castro   <sup id=\"mfn-content-0000000000002f410000000000000000_27686-25\" class=\"modern-footnotes-footnote modern-footnotes-footnote--expands-on-desktop \" data-mfn=\"25\" data-mfn-post-scope=\"0000000000002f410000000000000000_27686\"><a href=\"javascript:void(0)\"  title=\"  F. P\u00e9rez Castro,  The Apologetic Manuscript of Alfonso de Zamora: Translation and Study of the Sefer \u1e24okmat Elohim , Spanish National Research Council, Madrid\u2013Barcelona 1950, pp. 81\u201382; 181\u2013182.  \"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-0000000000002f410000000000000000_27686-25\">25<\/a><\/sup><span role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"25\">  F. P\u00e9rez Castro,  <em>The Apologetic Manuscript of Alfonso de Zamora: Translation and Study of the Sefer \u1e24okmat Elohim <\/em>, Spanish National Research Council, Madrid\u2013Barcelona 1950, pp. 81\u201382; 181\u2013182.  <\/span>  and, since they coincide perfectly with their Latin translation in both manuscripts of Figuerola\u2019s <em>*Contra Iudaeos*<\/em>, it must be surmised that Zamora, in 1532, had access in Alcal\u00e1 to the original source of Figuerola\u2019s quotations\u2014whether it was Figuerola\u2019s source material or his own compilation, in the original or as a copy. As P\u00e9rez Castro has shown, the two quotations are used to confirm, with new material, two arguments presented in the <em>*Pugio Fidei*<\/em>: one concerning the identification of the Messiah with the stone (\u05d0\u05d1\u05df, <em>eben<\/em>) and the other concerning the punishment of the wicked in the seven regions of Hell. It could not be more evident that the first Christian encounter with the Zohar, dating from the late 14th century, is fully reflected in the project of <em>the *Pugio Fidei* ( <\/em>to convert the Jews through their own literature, in the aftermath of the Barcelona Disputation), the texts are \u201cauthentic,\u201d and their purpose is, as Alfonso de Zamora put it\u2014with an obvious play on words: \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, \u201cTo facilitate the conversion of the blind Jews,\u201d playing on the homophony between \u201cblind\u201d \u2019 (<em>&#8216;iwrim<\/em>) and \u2018Jews\/Hebrews\u2019 (<em>&#8216;ivrim<\/em>)    <sup id=\"mfn-content-0000000000002f410000000000000000_27686-26\" class=\"modern-footnotes-footnote modern-footnotes-footnote--expands-on-desktop \" data-mfn=\"26\" data-mfn-post-scope=\"0000000000002f410000000000000000_27686\"><a href=\"javascript:void(0)\"  title=\"  As can be seen in Escorial G I 8, f. 1r. See P\u00e9rez Castro, *El manuscrito*, op. cit., p. 1.      \"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-0000000000002f410000000000000000_27686-26\">26<\/a><\/sup><span role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"26\">  As can be seen in Escorial G I 8, f. 1r. See P\u00e9rez Castro, <em>*El manuscrito*<\/em>, op. cit., p. 1.      <\/span>  . One point is thus established: the Zohar, with its extensive collection of rabbinic sources, could be used as a valuable tool for converting Jews, thereby justifying the effort to seek it out, study it carefully, and even preserve it. in the arsenal of weapons for the controversy with the Jews and for persuading them to embrace Christianity and receive baptism. <\/p>\n\n<p class=\"wp-block-paragraph\">The second instance of the Zohar appearing in a very similar context is the well-known\u2014or, should I say, notorious\u2014quotation found in <em>*Zelus Christi*<\/em> by the convert Pedro de la Caballeria, compiled in 1450 but printed much later in Venice in 1592. Once again, the broader context of this quotation is an official religious trial, this time held in Tortosa, which led to the conversion of the prestigious de la Caballeria family. Everything Pedro has to say about the Zohar is of extreme interest to our discussion: he states that the entire work, called <em>\u201cCefer Azohar<\/em>,\u201d is very voluminous (<em>liber magni voluminis<\/em>) and full of great secrets (<em>magnorum secretorum<\/em>), written in Aramaic ( <em>scriptus Caldea lingua<\/em>), and is found among certain Jews (<em>peculiares Judaeos)<\/em> in the Kingdom of Castile. Furthermore, he honestly admits that he was unable to see the entire book (<em>Ego non vidi totum librum<\/em>), but only a single notebook. This is a pattern that will characterize the entire reception of the Zohar: the tension between the brief portions of text that someone has seen or possesses, and the \u201ccomplete\u201d Zohar\u2014the great, mysterious book\u2014which is always to be found elsewhere, in someone else\u2019s possession, in the hands of yet another person. The myth of the complete Zohar\u2014which alone could provide the definitive unveiling of the partial and fragmentary secrets it contains in such abundance\u2014already influences the earliest stages of the Zohar\u2019s dissemination through the archetypal scene described in a biography of Isaac of Acre, in which the widow of Moshe de Le\u00f3n and her daughter, dashing \u201cthe horizon of expectation,\u201d reveal that the \u201ccomplete\u201d Zohar\u2014or its <em>Vorlage<\/em>\u2014existed only in Moshe de Le\u00f3n\u2019s mind <sup id=\"mfn-content-0000000000002f410000000000000000_27686-27\" class=\"modern-footnotes-footnote modern-footnotes-footnote--expands-on-desktop \" data-mfn=\"27\" data-mfn-post-scope=\"0000000000002f410000000000000000_27686\"><a href=\"javascript:void(0)\"  title=\". G. Scholem, *Major Trends in Jewish Mysticism*, Schocken Publishing House, Jerusalem 1941, pp. 186\u2013187. \"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-0000000000002f410000000000000000_27686-27\">27<\/a><\/sup><span 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\u2013187. <\/span> It is also well known that in the first decades following the \u201cpublication\u201d of the Zohar, numerous imitations were produced, and some of them were incorporated into the main corpus of the Zohar. It is interesting to note that, precisely at the time when the \u201cmyth\u201d of the \u201centire Zohar\u201d was introduced into the Latin world and into a polemical treatise, of the two quotations supposedly produced by Pedro de la Caballeria, one\u2014concerning the equivalence between<em>\u201cBinah<\/em>,\u201d the third <em>sefirah<\/em>, and its anagram<em>\u201cBen Yah<\/em>\u201d\u2014Son of Yah or<em>\u201cFilius Dei\u201d<\/em>\u2014can be considered authentic, since it appears in numerous passages of the Zohar; the other, the main one, does not appear verbatim in the printed Zohar, nor, for that matter, in any known manuscript of this tantalizing collection of fragments.        This is the first known occurrence of a very apt (pseudo-)Zoharic maxim: <em>\u201cSanctus de <\/em><sup id=\"mfn-content-0000000000002f410000000000000000_27686-28\" class=\"modern-footnotes-footnote modern-footnotes-footnote--expands-on-desktop \" data-mfn=\"28\" data-mfn-post-scope=\"0000000000002f410000000000000000_27686\"><a href=\"javascript:void(0)\"  title=\" I am correcting the reading in the printed edition (\u201cDavid\u201d), which is certainly erroneous. \"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-0000000000002f410000000000000000_27686-28\">28<\/a><\/sup><span role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"28\"> I am correcting the reading in the printed edition (\u201cDavid\u201d), which is certainly erroneous. <\/span> <em>Abba, sanctus Dabera, Sanctus da Ruha de Cudsa <\/em> <sup id=\"mfn-content-0000000000002f410000000000000000_27686-29\" class=\"modern-footnotes-footnote modern-footnotes-footnote--expands-on-desktop \" data-mfn=\"29\" data-mfn-post-scope=\"0000000000002f410000000000000000_27686\"><a href=\"javascript:void(0)\"  title=\"  P. de la Cavalleria, *Tractatus Zelus Christi contra Iudaeos, Sarracenos et infideles*, published by Baretium de Baretiis, Venice 1592, p. 34r; see also p. 111v. For a list of authors who cite the same passage, see Campanini, *Nottole ad Atene*, op. cit., p. 88.       \"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-0000000000002f410000000000000000_27686-29\">29<\/a><\/sup><span 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>, published by Baretium de Baretiis, Venice 1592, p. 34r; see also p. 111v. For a list of authors who cite the same passage, see Campanini, <em>*Nottole ad Atene*<\/em>, op. cit., p. 88.       <\/span>  &#8220;. The existence of a mythical &#8216;complete&#8217; Zohar made it impossible for anyone to refute the authenticity of this forgery or any other forgery, since any given copy of the Zohar that might be produced could always be suspected of being incomplete. Here, almost at the very time of the introduction of printing in Germany and a few years before the printing of the first Hebrew book, we would have an excellent argument (from a Jewish perspective) in favor of printing the Zohar, in order to establish, at least in hindsight, a normative Zohar, in order to halt the proliferation of imitations and apocryphal works of all kinds, whether Jewish or\u2014even more dangerously\u2014Christian.  <\/p>\n\n<p class=\"wp-block-paragraph\">In fact, although the <em>*Zelus Christi*<\/em> remained unpublished in its own time, this fragment and other \u201cZoharic\u201d fragments found their way into print and were widely circulated. According to Abraham Farissol\u2019s later account, there was even a society of Spanish conversos that produced a collection of fake Zoharic texts blatantly affirming the main tenets of the Christian faith in a mocking imitation of the Zohar\u2019s Aramaic style   <sup id=\"mfn-content-0000000000002f410000000000000000_27686-30\" class=\"modern-footnotes-footnote modern-footnotes-footnote--expands-on-desktop \" data-mfn=\"30\" data-mfn-post-scope=\"0000000000002f410000000000000000_27686\"><a href=\"javascript:void(0)\"  title=\"  Scholem, *The Origins of Christian Kabbalah*, op. cit., pp. 187\u2013193; 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\u201349.  \"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-0000000000002f410000000000000000_27686-30\">30<\/a><\/sup><span role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"30\">  Scholem, <em>*The Origins of Christian Kabbalah*<\/em>, op. cit., pp. 187\u2013193; 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\u201349.  <\/span>. In 1487 or 1488, yet another Spanish Jewish convert, Pablo de Heredia\u2014who was in contact with the Dominicans and familiar with the <em>*Pugio Fidei*<\/em> literature\u2014reports that, after receiving a small book, as he recounts, from a certain Rabbi Abraham Papur in Jaca (Aragon), containing marvelous secrets and astonishing prophecies confirming that Jesus was the Messiah, published <em>the *Epistola de Secretis*<\/em> in Rome, confirming the Zoharic passage cited in the <em>*Zelus Christi*<\/em> and adding another\u2014equally insightful\u2014passage that interpreted, in a Trinitarian manner, the authentic wording of the Zohar regarding the<em>\u201cShema\u201d<\/em> from Deuteronomy. 6  <sup id=\"mfn-content-0000000000002f410000000000000000_27686-31\" class=\"modern-footnotes-footnote modern-footnotes-footnote--expands-on-desktop \" data-mfn=\"31\" data-mfn-post-scope=\"0000000000002f410000000000000000_27686\"><a href=\"javascript:void(0)\"  title=\"  See Campanini, *Nottole ad Atene*, op. cit., pp. 88\u201390.   \"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-0000000000002f410000000000000000_27686-31\">31<\/a><\/sup><span role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"31\">  See Campanini, <em>*Nottole ad Atene*<\/em>, op. cit., pp. 88\u201390.   <\/span>. <em>The *Epistola* was <\/em>certainly widely read, but its impact was limited when compared to the enormous circulation achieved by the <em>*De arcanis catholicae veritatis* by the <\/em>Franciscan Pietro Galatino, printed in Ortona a Mare by Gershom Soncino in 1518. This voluminous treatise, which rephrased the main content of <em>the *Pugio Fidei*<\/em> for a wider audience <em>,<\/em> was not only reprinted several times during the 16th century and the first half of the 17th century\u2014until the <em>*Pugio Fidei* itself <\/em>was finally printed, first in Paris (1651) and then in Leipzig (1687)\u2014but it was also cited in virtually all polemical writings against the Jews from the 16th to the 19th century. Among the many texts reprinted by Galatino in his work, Heredia\u2019s pseudo-Zoharic passages occupy a prominent place and thus reach a much wider readership    <sup id=\"mfn-content-0000000000002f410000000000000000_27686-32\" class=\"modern-footnotes-footnote modern-footnotes-footnote--expands-on-desktop \" data-mfn=\"32\" data-mfn-post-scope=\"0000000000002f410000000000000000_27686\"><a href=\"javascript:void(0)\"  title=\"  S. Campanini,  Almost immediately after the harvest, gathering the grapes. Pietro Galatino and His Defense of Christian Kabbalah , in W. K\u00fchlmann (ed.),  Reuchlin&#8217;s Friends and Foes: Communicative Constellations of an Early Modern Media Event , Jan Thorbecke Verlag, Ostfildern 2010, pp. 69\u201388.  \"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-0000000000002f410000000000000000_27686-32\">32<\/a><\/sup><span role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"32\">  S. Campanini,  <em>Almost immediately after the harvest, gathering the grapes. Pietro Galatino and His Defense of Christian Kabbalah <\/em>, in W. K\u00fchlmann (ed.),  <em>Reuchlin&#8217;s Friends and Foes: Communicative Constellations of an Early Modern Media Event <\/em>, Jan Thorbecke Verlag, Ostfildern 2010, pp. 69\u201388.  <\/span>. Galatino, who knew full well that no Jew would confirm the presence of the Trinitarian interpretation of<em>the \u201cShema\u201d<\/em> in the \u201cauthentic\u201d Zohar, was quick to cite\u2014as the convert Paulus Riccius had already done before him in 1507\u2014  <sup id=\"mfn-content-0000000000002f410000000000000000_27686-33\" class=\"modern-footnotes-footnote modern-footnotes-footnote--expands-on-desktop \" data-mfn=\"33\" data-mfn-post-scope=\"0000000000002f410000000000000000_27686\"><a href=\"javascript:void(0)\"  title=\"  See P. Riccius, *Sal foederis*, Jacob de Burgofranco, Pavia 1507, ff. 38v\u201339r. Secret, *The Zohar*, op. cit., p. 27.     \"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-0000000000002f410000000000000000_27686-33\">33<\/a><\/sup><span role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"33\">  See P. Riccius, <em>*Sal foederis*<\/em>, Jacob de Burgofranco, Pavia 1507, ff. 38v\u201339r. Secret, <em>*The Zohar*<\/em>, op. cit., p. 27.     <\/span>, Menachem Recanati\u2019s Commentary on the Pentateuch, in which one might find a \u201cpreemptive\u201d explanation for any censorship the Jews may have imposed on their copies of the Zohar. Recanati, in turn, had referred to a passage in the Zohar in which Rabbi Shimon ben Yochai had warned that specific secrets concerning the<em>\u201cShema\u201d<\/em> prayer would be revealed only after the coming of the Messiah   <sup id=\"mfn-content-0000000000002f410000000000000000_27686-34\" class=\"modern-footnotes-footnote modern-footnotes-footnote--expands-on-desktop \" data-mfn=\"34\" data-mfn-post-scope=\"0000000000002f410000000000000000_27686\"><a href=\"javascript:void(0)\"  title=\"  M. Recanati, *Perush \u2018al ha-Torah*, vol. II, Amnon Gross, Jerusalem 2003, p.  15. The reference, for its part, is to the Zohar III 136b.  \"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-0000000000002f410000000000000000_27686-34\">34<\/a><\/sup><span 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, for its part, is to the Zohar III 136b.  <\/span>  . Furthermore, he anticipated the objection by stating that, whatever the Jews might claim, he himself had seen in Lecce, before the general expulsion of the Jews from southern Italy in 1510, while consulting a very old Hebrew book in which another disputed passage from the Targum was said to contain a Trinitarian explanation of Isaiah\u2019s Trishagion  <sup id=\"mfn-content-0000000000002f410000000000000000_27686-35\" class=\"modern-footnotes-footnote modern-footnotes-footnote--expands-on-desktop \" data-mfn=\"35\" data-mfn-post-scope=\"0000000000002f410000000000000000_27686\"><a href=\"javascript:void(0)\"  title=\"  P. Galatino, *De arcanis catholicae veritatis*, G. Soncino, Ortona a Mare 1518, f. XXXIr: \u201cIn the very oldest books, which are exceedingly rare, it is indeed recorded exactly as I have recounted. I myself saw one of these books when I was in Lycia, at a time when the Jews were being expelled from the entire Kingdom of Naples by order of the Catholic King.\u201d   \"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-0000000000002f410000000000000000_27686-35\">35<\/a><\/sup><span 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 the very oldest books, which are exceedingly rare, it is indeed recorded exactly as I have recounted. I myself saw one of these books when I was in Lycia, at a time when the Jews were being expelled from the entire Kingdom of Naples by order of the Catholic King.\u201d   <\/span>. In other words, if the texts he cites are not found in Jewish sources, this must be the result of a censorship campaign carried out by the Jews to avoid the embarrassment caused by such authoritative confirmations of Jewish dogmas. It can be said with certainty that no other polemical work has done more to spread among Christians the idea that the Zohar, if it were complete and properly understood, would, once printed, be a formidable resource for the conversion of Jews. To be entirely honest, voices were raised against this astonishing \u201c <em>confirmatio catholica <\/em>\u201d: how could these texts be authentic and \u201ccanonical\u201d among the Jews yet so ineffective, since the Jews denied their authenticity and were neither impressed by them nor motivated to embrace Christianity? Even Pope Paul III had to express some apprehension, but Galatino reassured him in a letter, in which he stated that the original Hebrew text from Heredia\u2019s source was in his possession and that he would translate it again <sup id=\"mfn-content-0000000000002f410000000000000000_27686-36\" class=\"modern-footnotes-footnote modern-footnotes-footnote--expands-on-desktop \" data-mfn=\"36\" data-mfn-post-scope=\"0000000000002f410000000000000000_27686\"><a href=\"javascript:void(0)\"  title=\". A. Keleinhans, De vita et operibus Petri Galatini, in \u201cAntonianum\u201d 1 (1926), pp. 145\u2013179; 327\u2013356. \"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-0000000000002f410000000000000000_27686-36\">36<\/a><\/sup><span role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"36\">. A. Keleinhans, <em>De vita et operibus Petri Galatini<\/em>, in \u201cAntonianum\u201d 1 (1926), pp. 145\u2013179; 327\u2013356. <\/span> Since the passage from the *Zohar* commenting on Deuteronomy was not found in the <em>*Gale Razaya*,<\/em> Heredia\u2019s main prophecy, but in the <em>*Postillae*<\/em>, the presumed original was even more elusive\u2014until, as is hardly surprising, it was fabricated. In due course, first in a very poor Hebrew version found in Giovanni Maria Vincenti\u2019s apologetic work <em>*Il Messia Venuto*<\/em> (1659)       <sup id=\"mfn-content-0000000000002f410000000000000000_27686-37\" class=\"modern-footnotes-footnote modern-footnotes-footnote--expands-on-desktop \" data-mfn=\"37\" data-mfn-post-scope=\"0000000000002f410000000000000000_27686\"><a href=\"javascript:void(0)\"  title=\"  G. M. Vincenti, *Il Messia venuto*, vol. I, Girolamo Bragadin, Venice 1659, p. 79; see Campanini, *Nottole ad Atene*, op. cit., pp. 92\u201393; 96\u201398.   \"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-0000000000002f410000000000000000_27686-37\">37<\/a><\/sup><span role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"37\">  G. M. Vincenti, <em>*Il Messia venuto*<\/em>, vol. I, Girolamo Bragadin, Venice 1659, p. 79; see Campanini, <em>*Nottole ad Atene*<\/em>, op. cit., pp. 92\u201393; 96\u201398.   <\/span>, and much later retranslated into a dubious form of Aramaic by the notorious convert and forger Juan Joseph Heydeck in his <em>*Defensa<\/em> <em>de la religi\u00f3n Cristiana*<\/em> (1793)  <sup id=\"mfn-content-0000000000002f410000000000000000_27686-38\" class=\"modern-footnotes-footnote modern-footnotes-footnote--expands-on-desktop \" data-mfn=\"38\" data-mfn-post-scope=\"0000000000002f410000000000000000_27686\"><a href=\"javascript:void(0)\"  title=\"  G. M. Vincenti, *Il Messia venuto*, vol. I, Girolamo Bragadin, Venice 1659, p. 79; see Campanini, *Nottole ad Atene*, op. cit., pp. 92\u201393; 96\u201398.    \"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-0000000000002f410000000000000000_27686-38\">38<\/a><\/sup><span role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"38\">  G. M. Vincenti, <em>*Il Messia venuto*<\/em>, vol. I, Girolamo Bragadin, Venice 1659, p. 79; see Campanini, <em>*Nottole ad Atene*<\/em>, op. cit., pp. 92\u201393; 96\u201398<a>.<\/a>    <\/span>.<\/p>\n\n<p class=\"wp-block-paragraph\">Alfonso de Zamora, whom we have already mentioned, copied\u2014as we have seen\u2014authentic passages from <em>the Midrash ha-ne&#8217;elam,<\/em> and could not resist quoting in his bilingual apologetic 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 minor variations, the Trinitarian Trishagion  <sup id=\"mfn-content-0000000000002f410000000000000000_27686-39\" class=\"modern-footnotes-footnote modern-footnotes-footnote--expands-on-desktop \" data-mfn=\"39\" data-mfn-post-scope=\"0000000000002f410000000000000000_27686\"><a href=\"javascript:void(0)\"  title=\"  A. de Zamora, *Introductiones Artis grammatice Hebraice nunc recenter edite*, published by Michael de Eguia, Complutum 1526, f. CC4r. See P\u00e9rez Castro, *El manuscrito*, op. cit., p. LXXII; F. Secret, *Les kabbalistes chr\u00e9tiens de la Renaissance*, Arch\u00e8, Milan 1985, p. 219; F. J. Perea Siller, \u201cLos inicios de la c\u00e1bala humanista en Alcal\u00e0: Alfonso de Zamora and Cipriano de la Huerga, in \u201cHelmantica\u201d 191 (2013), pp. 153\u2013180: 163\u2013164.      \"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-0000000000002f410000000000000000_27686-39\">39<\/a><\/sup><span role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"39\">  A. de Zamora, <em>*Introductiones Artis grammatice Hebraice nunc recenter edite*<\/em>, published by Michael de Eguia, Complutum 1526, f. CC4r. See P\u00e9rez Castro, <em>*El manuscrito*<\/em>, op. cit., p. LXXII; F. Secret, <em>*Les kabbalistes chr\u00e9tiens de la Renaissance*<\/em>, Arch\u00e8, Milan 1985, p. 219; F. J. Perea Siller, <em>\u201cLos inicios de la c\u00e1bala humanista en Alcal\u00e0: Alfonso de Zamora and Cipriano de la Huerga<\/em>, in \u201cHelmantica\u201d 191 (2013), pp. 153\u2013180: 163\u2013164.      <\/span> <\/p>\n\n<blockquote class=\"wp-block-quote has-text-align-right is-style-plain has-ast-global-color-0-color has-text-color is-layout-flow wp-block-quote-is-layout-flow\"><p><mark class=\"kt-highlight\">Kaddish Avah, Kaddish Berah, Kaddish Ruach D&#8217;Shmaya<\/mark><\/p><\/blockquote>\n\n<p class=\"wp-block-paragraph\">One of the most striking features of the numerous citations of the Zohar in Christian polemical literature between the late 15th and the first half of the 16th century\u2014though already evident as early as Pedro de la Caballeria\u2014is the coexistence of \u201cauthentic\u201d and \u201cfalsified\u201d Zoharic texts .\u201d Alfonso de Zamora, in fact, is certainly not the only one in this category: the Emperor\u2019s influential physician, the aforementioned Paulus Riccius, cites in several of his works both authentic passages from the Zohar and the \u201cforgery\u201d concerning Deuteronomy. Fran\u00e7ois Secret has suggested that Riccius was familiar with and influenced by<em>the *Epistola de Secretis*,<\/em> but this view seems to me highly debatable, and it is more than likely that, through Recanati\u2019s Commentary\u2014since it is far from certain that Riccius had direct access to a manuscript of the Zohar\u2014this suggestive reading of the Zohar could have been \u201crediscovered\u201d by another baptized Jew.    <sup id=\"mfn-content-0000000000002f410000000000000000_27686-40\" class=\"modern-footnotes-footnote modern-footnotes-footnote--expands-on-desktop \" data-mfn=\"40\" data-mfn-post-scope=\"0000000000002f410000000000000000_27686\"><a href=\"javascript:void(0)\"  title=\"  On Riccius in general; B. Roling, *Aristotelian Natural Philosophy and Christian Kabbalah in the Work of Paulus Ritius*, Max Niemeyer, T\u00fcbingen 2007. The question of the source of Riccius\u2019s Trinitarian interpretation of the Zohar and Menachem Recanati\u2019s Commentary on the Pentateuch must be left for another occasion, which will hopefully arise in the near future.   \"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-0000000000002f410000000000000000_27686-40\">40<\/a><\/sup><span role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"40\">  On Riccius in general; B. Roling, <em>*Aristotelian Natural Philosophy and Christian Kabbalah in the Work of Paulus Ritius*<\/em>, Max Niemeyer, T\u00fcbingen 2007. The question of the source of Riccius\u2019s Trinitarian interpretation of the Zohar and Menachem Recanati\u2019s Commentary on the Pentateuch must be left for another occasion, which will hopefully arise in the near future.   <\/span>.<\/p>\n\n<p class=\"wp-block-paragraph\">Even more interesting is the case of Ludovico Lazzarelli, who, in his<em> *Crater Hermetis* ( <\/em>written in 1494 and published in 1504), attributes to the *Zohar* a speculation regarding Adam\u2019s sin that is not found in our editions. Furthermore, he quotes a passage on the <em>shemot shel tum\u2019ah<\/em>, which is authentically Zoharic, but attributes the well-known passage on Deuteronomy 6\u2014which, as we have seen, is attributed to the Zohar by H\u00e9r\u00e9dia\u2014to Moshe <em>ha-Darshan\u2019s Midrash Bereshit Rabba <\/em>.   <sup id=\"mfn-content-0000000000002f410000000000000000_27686-41\" class=\"modern-footnotes-footnote modern-footnotes-footnote--expands-on-desktop \" data-mfn=\"41\" data-mfn-post-scope=\"0000000000002f410000000000000000_27686\"><a href=\"javascript:void(0)\"  title=\"  See E. Norelli, \u201cNote on the Hebrew Sources of the Crater Hermetis,\u201d in C. Moreschini, *From Asclepius to the Crater Hermetis*, Giardini, Pisa 1986, pp. 218\u2013219.   \"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-0000000000002f410000000000000000_27686-41\">41<\/a><\/sup><span role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"41\">  See E. Norelli, <em>\u201cNote on the Hebrew Sources of the Crater Hermetis<\/em>,\u201d in C. Moreschini, <em>*From Asclepius to the Crater Hermetis*<\/em>, Giardini, Pisa 1986, pp. 218\u2013219.   <\/span>. In Lazzarelli&#8217;s biography, written by his brother Filippo, it is stated that he used this very passage in a public debate with a Jew in Teramo, and that this quote helped him win the debate.  <sup id=\"mfn-content-0000000000002f410000000000000000_27686-42\" class=\"modern-footnotes-footnote modern-footnotes-footnote--expands-on-desktop \" data-mfn=\"42\" data-mfn-post-scope=\"0000000000002f410000000000000000_27686\"><a href=\"javascript:void(0)\"  title=\"  See W. J. Hanegraaf and R. M. Bouthoorn (eds.),   Ludovico Lazzerelli (1447\u20131500). The Hermetic Writings and Related Documents , Arizona Center for Medieval and Renaissance Studies, Tempe 2005, pp. 300\u2013302; Campanini, *Nottole ad Atene*, op. cit., pp. 87\u201388.  \"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-0000000000002f410000000000000000_27686-42\">42<\/a><\/sup><span role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"42\">  See W. J. Hanegraaf and R. M. Bouthoorn (eds.),   <em>Ludovico Lazzerelli (1447\u20131500). The Hermetic Writings and Related Documents <\/em>, Arizona Center for Medieval and Renaissance Studies, Tempe 2005, pp. 300\u2013302; Campanini, <em>*Nottole ad Atene*<\/em>, op. cit., pp. 87\u201388.  <\/span>. The attribution of this \u201cZoharic\u201d passage to Moshe ha-Darshan is a clear indication that all these pseudepigraphs and apocrypha still owe a great deal to the ideological and doctrinal framework of <em>the *Pugio Fidei*, since <\/em>Ram\u00f3n Mart\u00ed\u2014or his team of translators\u2014 most often cite it as the source of texts of dubious authenticity.<\/p>\n\n<p class=\"wp-block-paragraph\">In the early decades of the 16th century, Zoharic literature became so widespread in Jewish\u2014and sometimes Christian\u2014libraries that it was even possible to quote the Zohar inadvertently, as in the case of the most prominent Christian Kabbalist of the Renaissance. Johannes Reuchlin, who did not have a sufficient command of Aramaic to read the Zohar\u2014or perhaps none at all\u2014in the numerous quotations found in Menachem Recanati\u2019s Commentary on the Pentateuch, unwittingly cited the <em>Midrash ha-ne\u2019elam<\/em> (a passage absent from modern editions but attributed to that work by Chayim Vital), attributing it nonetheless to Todros ha-Levi Abulafia, whose name Reuchlin misspelled as Tedacus Levi. This quotation and this erroneous attribution were reproduced over the following centuries by dozens of authors, including eminent figures such as Jean Bodin    <sup id=\"mfn-content-0000000000002f410000000000000000_27686-43\" class=\"modern-footnotes-footnote modern-footnotes-footnote--expands-on-desktop \" data-mfn=\"43\" data-mfn-post-scope=\"0000000000002f410000000000000000_27686\"><a href=\"javascript:void(0)\"  title=\"  S. Campanini,  So that no one may be left in the dark. Reflections of Judaism in the *Colloquium Heptaplomeres* , in K. F. Faltenbacher (ed.),  The Critical Dialogue of the Colloquium Heptaplomeres: Science, Philosophy, and Religion at the Beginning of the 17th Century  , Wissenschaftliche Buchgesellschaft, Darmstadt 2009, pp. 259\u2013284.  \"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-0000000000002f410000000000000000_27686-43\">43<\/a><\/sup><span role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"43\">  S. Campanini,  <em>So that no one may be left in the dark. Reflections of Judaism in the *Colloquium Heptaplomeres* <\/em>, in K. F. Faltenbacher (ed.),  <em>The Critical Dialogue of the Colloquium Heptaplomeres: Science, Philosophy, and Religion at the Beginning of the 17th Century  <\/em>, Wissenschaftliche Buchgesellschaft, Darmstadt 2009, pp. 259\u2013284.  <\/span>  and Athanasius Kircher, before Scholem  <sup id=\"mfn-content-0000000000002f410000000000000000_27686-44\" class=\"modern-footnotes-footnote modern-footnotes-footnote--expands-on-desktop \" data-mfn=\"44\" data-mfn-post-scope=\"0000000000002f410000000000000000_27686\"><a href=\"javascript:void(0)\"  title=\"  G. Scholem, *Die Erforschung der Kabbala von Reuchlin bis zur Gegenwart*, self-published by the City of Pforzheim, 1969, reprinted in Id.,  Judaica 3: Studies in Jewish Mysticism , Suhrkamp, Frankfurt am Main 1973, pp. 247\u2013263.  \"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-0000000000002f410000000000000000_27686-44\">44<\/a><\/sup><span role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"44\">  G. Scholem, <em>*Die Erforschung der Kabbala von Reuchlin bis zur Gegenwart*<\/em>, self-published by the City of Pforzheim, 1969, reprinted in Id.,  <em>Judaica 3: Studies in Jewish Mysticism <\/em>, Suhrkamp, Frankfurt am Main 1973, pp. 247\u2013263.  <\/span>  and Idel  <sup id=\"mfn-content-0000000000002f410000000000000000_27686-45\" class=\"modern-footnotes-footnote modern-footnotes-footnote--expands-on-desktop \" data-mfn=\"45\" data-mfn-post-scope=\"0000000000002f410000000000000000_27686\"><a href=\"javascript:void(0)\"  title=\"  M. Idel, \u201cQeta\u2018 lo yadua\u2018 mi-midrash ha-ne\u2018elam,\u201d in *Jerusalem Studies in Jewish Thought* 8 (1989), pp. 73\u201387; French translation: Id., \u201cUnknown Fragment from the Midrash ha-Ne\u2019elam,\u201d in C. Mopsik,  The Zohar. The Book of Ruth , Verdier, Lagrasse 1987, pp. 205\u2013216.  \"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-0000000000002f410000000000000000_27686-45\">45<\/a><\/sup><span role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"45\">  M. Idel, <em>\u201cQeta\u2018 lo yadua\u2018 mi-midrash ha-ne\u2018elam<\/em>,\u201d in *Jerusalem Studies in Jewish Thought* 8 (1989), pp. 73\u201387; French translation: Id., <em>\u201cUnknown Fragment from the Midrash ha-Ne\u2019elam<\/em>,\u201d in C. Mopsik,  <em>The Zohar. The Book of Ruth <\/em>, Verdier, Lagrasse 1987, pp. 205\u2013216.  <\/span>  are unable to determine the source of the error  <sup id=\"mfn-content-0000000000002f410000000000000000_27686-46\" class=\"modern-footnotes-footnote modern-footnotes-footnote--expands-on-desktop \" data-mfn=\"46\" data-mfn-post-scope=\"0000000000002f410000000000000000_27686\"><a href=\"javascript:void(0)\"  title=\"  See W. Schmidt-Biggemann,   History of Christian Kabbalah. 2. 1600 to 1660, Frommann-Holzboog, Stuttgart-Bad Cannstatt 2013, p. 91; G. Busi, \u201cFrancesco Zorzi, a Methodical Dreamer,\u201d in J. Dan (ed.),   The Christian Kabbalah: Jewish Mystical Books and Their Christian Interpreters , Harvard College Library, Cambridge (Mass.), 1997, pp. 97\u2013125: 119; S. Campanini, \u201cTedacus Levi: The Many Lives of a Bibliographic Ghost,\u201d in A. Speer (ed.),  The Library: Spaces for Thought and Systems of Knowledge , De Gruyter, Berlin, in press.  \"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-0000000000002f410000000000000000_27686-46\">46<\/a><\/sup><span role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"46\">  See W. Schmidt-Biggemann,   <em>History of Christian Kabbalah. 2. 1600 to 1660<\/em>, Frommann-Holzboog, Stuttgart-Bad Cannstatt 2013, p. 91; G. Busi, <em>\u201cFrancesco Zorzi, a Methodical Dreamer<\/em>,\u201d in J. Dan (ed.),   <em>The Christian Kabbalah: Jewish Mystical Books and Their Christian Interpreters <\/em>, Harvard College Library, Cambridge (Mass.), 1997, pp. 97\u2013125: 119; S. Campanini, <em>\u201cTedacus Levi: The Many Lives of a Bibliographic Ghost<\/em>,\u201d in A. Speer (ed.),  <em>The Library: Spaces for Thought and Systems of Knowledge <\/em>, De Gruyter, Berlin, in press.  <\/span>. The most relevant point for this study is the realization that Zoharic literature permeated Christian writings from the late 15th century onward in many forms: as authentic quotations, as spurious pseudo-epigraphic texts, and also as unacknowledged quotations.<\/p>\n\n<p class=\"wp-block-paragraph\">Reuchlin is also significant because, in his highly influential bibliography of Kabbalistic literature  <sup id=\"mfn-content-0000000000002f410000000000000000_27686-47\" class=\"modern-footnotes-footnote modern-footnotes-footnote--expands-on-desktop \" data-mfn=\"47\" data-mfn-post-scope=\"0000000000002f410000000000000000_27686\"><a href=\"javascript:void(0)\"  title=\"  S. Campanini,  Paths to the City of Books: A Contribution to the History of Hebrew Bibliography (The Catholic Bibliographic \u201cDynasty\u201d of Iona-Bartolocci-Imbonati) , in Sch\u00e4fer and Wandrey (eds.), *Reuchlin and His Heirs*, op. cit., pp. 61\u201376.  \"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-0000000000002f410000000000000000_27686-47\">47<\/a><\/sup><span role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"47\">  S. Campanini,  <em>Paths to the City of Books: A Contribution to the History of Hebrew Bibliography (The Catholic Bibliographic \u201cDynasty\u201d of Iona-Bartolocci-Imbonati) <\/em>, in Sch\u00e4fer and Wandrey (eds.), <em>*Reuchlin and His Heirs*<\/em>, op. cit., pp. 61\u201376.  <\/span>, printed in his <em>*De arte cabbalistica*<\/em> in 1517, he was sure to mention the Zohar  <sup id=\"mfn-content-0000000000002f410000000000000000_27686-48\" class=\"modern-footnotes-footnote modern-footnotes-footnote--expands-on-desktop \" data-mfn=\"48\" data-mfn-post-scope=\"0000000000002f410000000000000000_27686\"><a href=\"javascript:void(0)\"  title=\"  See J. Reuchlin, *L\u2019arte cabbalistica* (*De arte cabalistica*), edited by G. Busi and S. Campanini, Opus, Florence19962, p. LX.    \"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-0000000000002f410000000000000000_27686-48\">48<\/a><\/sup><span role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"48\">  See J. Reuchlin, <em>*L\u2019arte cabbalistica* (*De arte cabalistica*)<\/em>, edited by G. Busi and S. Campanini, Opus, Florence<sup>19962<\/sup>, p. LX.    <\/span>, just like Augustinus Riccius  <sup id=\"mfn-content-0000000000002f410000000000000000_27686-49\" class=\"modern-footnotes-footnote modern-footnotes-footnote--expands-on-desktop \" data-mfn=\"49\" data-mfn-post-scope=\"0000000000002f410000000000000000_27686\"><a href=\"javascript:void(0)\"  title=\"  A. Riccius, *De motu octavae spherae*, published by Johannis de Ferrariis, also known as de Jolitis, Trino 1513, f. fVv; also the same author, *De motu octavae sphaerae*, Simon Colineus, Paris 1521, p. 47v.    \"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-0000000000002f410000000000000000_27686-49\">49<\/a><\/sup><span role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"49\">  A. Riccius, <em>*De motu octavae spherae*<\/em>, published by Johannis de Ferrariis, also known as de Jolitis, Trino 1513, f. fVv; also the same author, <em>*De motu octavae sphaerae*<\/em>, Simon Colineus, Paris 1521, p. 47v.    <\/span>, thereby helping to spark bibliographic curiosity and anticipation, and encouraging readers to seek out this valuable Jewish source.<\/p>\n\n<p class=\"wp-block-paragraph\">  The power of a bibliography\u2014even though it is often based on secondhand references and usually relies on a very vague knowledge of the titles it so carefully lists\u2014should by no means be underestimated. I will cite just one example in this context   <sup id=\"mfn-content-0000000000002f410000000000000000_27686-50\" class=\"modern-footnotes-footnote modern-footnotes-footnote--expands-on-desktop \" data-mfn=\"50\" data-mfn-post-scope=\"0000000000002f410000000000000000_27686\"><a href=\"javascript:void(0)\"  title=\"  We could also mention Konrad Gesner\u2019s *Bibliotheca Universalis* , published under the pseudonym Symeon ben Ioachim: all the information compiled by this most famous bibliographer comes directly from Pico and Reuchlin.  \"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-0000000000002f410000000000000000_27686-50\">50<\/a><\/sup><span role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"50\">  We could also mention Konrad <em>Gesner\u2019s *Bibliotheca Universalis* <\/em>, published under the pseudonym Symeon ben Ioachim: all the information compiled by this most famous bibliographer comes directly from Pico and Reuchlin.  <\/span>  : The Christian Kabbalist Francesco Zorzi included the Zohar in the extensive bibliography of his <em>*De harmonia mundi<\/em> <sup id=\"mfn-content-0000000000002f410000000000000000_27686-51\" class=\"modern-footnotes-footnote modern-footnotes-footnote--expands-on-desktop \" data-mfn=\"51\" data-mfn-post-scope=\"0000000000002f410000000000000000_27686\"><a href=\"javascript:void(0)\"  title=\" *. S. Campanini, \u201cThe Hebrew Sources of  Francesco Zorzi\u2019s *De Harmonia mundi*,\u201d in *Annali di Ca\u2019 Foscari*, XXXVIII, 3 (1999), pp. 29\u201374. \"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-0000000000002f410000000000000000_27686-51\">51<\/a><\/sup><span role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"51\"> *. S. Campanini, <em>\u201cThe Hebrew Sources of <\/em><em> Francesco Zorzi\u2019s<\/em> <em>*De <\/em>Harmonia mundi*,\u201d in *Annali di Ca\u2019 Foscari*, XXXVIII, 3 (1999), pp. 29\u201374. <\/span>, although, judging by the few quotations he provides, his knowledge of the Zohar in 1525 was still minimal, as it appears he had obtained only a fragmentary manuscript on Leviticus and mentions it only rarely    <sup id=\"mfn-content-0000000000002f410000000000000000_27686-52\" class=\"modern-footnotes-footnote modern-footnotes-footnote--expands-on-desktop \" data-mfn=\"52\" data-mfn-post-scope=\"0000000000002f410000000000000000_27686\"><a href=\"javascript:void(0)\"  title=\"  F. Zorzi, *L\u2019armonia del mondo*, edited by S. Campanini, Bompiani, Milan 2010, pp. XCVII\u2013XCVIII.   \"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-0000000000002f410000000000000000_27686-52\">52<\/a><\/sup><span role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"52\">  F. Zorzi, <em>*L\u2019armonia del mondo*<\/em>, edited by S. Campanini, Bompiani, Milan 2010, pp. XCVII\u2013XCVIII.   <\/span>. In any case, the few references to the Zohar contained in this prestigious text found their way even into relatively popular literature, such as the collection by the physician Federico Crisogono, published in Venice in 1528. Crisogono, in a chapter devoted to the pursuit of happiness, offers a list of essential books promising to help achieve that coveted goal of 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 id=\"mfn-content-0000000000002f410000000000000000_27686-53\" class=\"modern-footnotes-footnote modern-footnotes-footnote--expands-on-desktop \" data-mfn=\"53\" data-mfn-post-scope=\"0000000000002f410000000000000000_27686\"><a href=\"javascript:void(0)\"  title=\"  F. Crisogono, *De modo collegiandi, prognosticandi et curandi febres*, Johannes Antonius de Sabbio, Venice 1528, f. 23v.   \"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-0000000000002f410000000000000000_27686-53\">53<\/a><\/sup><span role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"53\">  F. Crisogono, <em>*De modo collegiandi, prognosticandi et curandi febres*<\/em>, Johannes Antonius de Sabbio, Venice 1528, f. 23v.   <\/span>. Although he denies that Kabbalistic books fulfill this promise, it is significant that Crisogono felt it necessary to mention them\u2014a clear sign of the \u201cpopularity\u201d of these obscure volumes, or at least of their titles, among a lay readership. It would be easy to cite numerous other instances and the scope of mere references to the Zohar in Christian books prior to the publication of the original Zoharic corpus, but the ones we have cited should suffice to show that the Zohar, when it was finally printed, could not have fallen on deaf ears. <\/p>\n\n<p class=\"wp-block-paragraph\">The widespread nature of the expectations associated with the Zohar among Christian readers was recently confirmed by a chance discovery I made in the endpapers of a Soncino Bible housed at the Vatican Library <sup id=\"mfn-content-0000000000002f410000000000000000_27686-54\" class=\"modern-footnotes-footnote modern-footnotes-footnote--expands-on-desktop \" data-mfn=\"54\" data-mfn-post-scope=\"0000000000002f410000000000000000_27686\"><a href=\"javascript:void(0)\"  title=\". I published it in S. Campanini, \u201cUn frammento sconosciuto dello pseudo-Zohar nella Roma del Rinascimento,\u201d published in *Materia Giudaica* XXII (2017), pp. 3\u201314. \"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-0000000000002f410000000000000000_27686-54\">54<\/a><\/sup><span role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"54\">. I published it in S. Campanini, <em>\u201cUn frammento sconosciuto dello pseudo-Zohar nella Roma del Rinascimento<\/em>,\u201d published in *Materia Giudaica* XXII (2017), pp. 3\u201314. <\/span> It contains an interesting example of yet another Zoharic pseudepigraph, written in very poor Aramaic, prophesying the birth of Jesus to a \u201cmatronita\u201d (translated as \u201cEmpress\u201d), the length of his life (33 years), his death, and his resurrection. This seems to be a fairly good example of the type of forgeries described by Abraham Farissol; in fact, although the text purports to come from the East, it was brought to Rome by a Jewish convert named Hieronymus of Tudela, according to the note written on the same title page by the Bible\u2019s owner, a certain Veriano da Toscanella, canon of the Church of Saints Celso and Giuliano in Rome. We know that he purchased the book in 1508, but the inscription could have been written a few years later. In any case, it eloquently documents that the fascination with the Zohar\u2014understood as a prophetic book confirming the essential principles of the Christian faith\u2014spread far beyond the cultured and scholarly circles of Hebrew scholars and reached broader segments of the Christian readership.    <\/p>\n\n<p class=\"wp-block-paragraph\">This dissemination and anticipation, based on a rather vague understanding of the actual content of the Zoharic corpus and typologically traceable to the model of <em>the *Pugio Fidei*,<\/em> were certainly not the only uncontested means by which the *Zohar* spread among Christians prior to its publication. As I have already suggested, a completely different approach to the Zohar gained increasing prominence during the same decades: between the late fifteenth and the first half of the sixteenth century, an alternative conception of the Zohar came to the fore\u2014the Christian Kabbalistic approach. In fact, it was the father of Christian Kabbalah, Giovanni Pico della Mirandola, in his <em>*Conclusiones*<\/em>, printed in Rome in late 1486, who was the very first to mention the title of the *Zohar* in a printed work    <sup id=\"mfn-content-0000000000002f410000000000000000_27686-55\" class=\"modern-footnotes-footnote modern-footnotes-footnote--expands-on-desktop \" data-mfn=\"55\" data-mfn-post-scope=\"0000000000002f410000000000000000_27686\"><a href=\"javascript:void(0)\"  title=\"  This is Thesis No. 24 of the second series of Kabbalistic conclusions (in his own view).   \"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-0000000000002f410000000000000000_27686-55\">55<\/a><\/sup><span role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"55\">  This is Thesis No. 24 of the second series of Kabbalistic conclusions (in his own view).   <\/span>. In his reference to the Bahir, in fact, he was preceded by Marsilio Ficino, who in turn drew on the work of Pablo de Santa Maria  <sup id=\"mfn-content-0000000000002f410000000000000000_27686-56\" class=\"modern-footnotes-footnote modern-footnotes-footnote--expands-on-desktop \" data-mfn=\"56\" data-mfn-post-scope=\"0000000000002f410000000000000000_27686\"><a href=\"javascript:void(0)\"  title=\"  For an overview of the history of the reception of the Bahir among 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\u201398 and 112\u2013122.  \"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-0000000000002f410000000000000000_27686-56\">56<\/a><\/sup><span role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"56\">  For an overview of the history of the reception of the Bahir among 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\u201398 and 112\u2013122.  <\/span>. Like Wirszubski  <sup id=\"mfn-content-0000000000002f410000000000000000_27686-57\" class=\"modern-footnotes-footnote modern-footnotes-footnote--expands-on-desktop \" data-mfn=\"57\" data-mfn-post-scope=\"0000000000002f410000000000000000_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-0000000000002f410000000000000000_27686-57\">57<\/a><\/sup><span role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"57\">  Ch. Wirszubski, <em>*Pico della Mirandola\u2019s Encounter with Jewish Mysticism*<\/em>, The Israel Academy of Sciences and Humanities, Jerusalem 1989, p.  163.  <\/span>  As has been shown, Pico\u2019s knowledge of the Zohar was derived from, and mediated by, Menachem Recanati\u2019s Commentary on the Pentateuch. By studying the manuscripts of the Latin translations of Kabbalistic works prepared for Pico by Flavius Mithridates, it is easy to see that the Zohar is cited by several of his sources, not only Recanati\u2019s Commentary on the Pentateuch and on the daily prayers   <sup id=\"mfn-content-0000000000002f410000000000000000_27686-58\" class=\"modern-footnotes-footnote modern-footnotes-footnote--expands-on-desktop \" data-mfn=\"58\" data-mfn-post-scope=\"0000000000002f410000000000000000_27686\"><a href=\"javascript:void(0)\"  title=\"  See 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-0000000000002f410000000000000000_27686-58\">58<\/a><\/sup><span role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"58\">  See 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 id=\"mfn-content-0000000000002f410000000000000000_27686-59\" class=\"modern-footnotes-footnote modern-footnotes-footnote--expands-on-desktop \" data-mfn=\"59\" data-mfn-post-scope=\"0000000000002f410000000000000000_27686\"><a href=\"javascript:void(0)\"  title=\". S. Campanini, \u201cAn Overlooked Source on the Relationship Between Kabbalah and Lullian Combinatorics in Pico della Mirandola: The Commentary on the Prayers of Yehudah Ibn Malka,\u201d in *Studia Lulliana* 55 (2015), pp. 83\u2013127.  , \"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-0000000000002f410000000000000000_27686-59\">59<\/a><\/sup><span role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"59\">. S. Campanini, <em>\u201cAn Overlooked Source on the Relationship Between Kabbalah and Lullian Combinatorics in Pico della Mirandola: The Commentary on the Prayers of Yehudah Ibn Malka<\/em>,\u201d in *Studia Lulliana* 55 (2015), pp. 83\u2013127.  , <\/span> the <em>Yeriah ha-gedolah ( <\/em>where it is called <em>\u201cZohar Magnus\u201d <\/em>)   <sup id=\"mfn-content-0000000000002f410000000000000000_27686-60\" class=\"modern-footnotes-footnote modern-footnotes-footnote--expands-on-desktop \" data-mfn=\"60\" data-mfn-post-scope=\"0000000000002f410000000000000000_27686\"><a href=\"javascript:void(0)\"  title=\"  S. M. Bondoni \u2013 G. Busi \u2013 S. Campanini (eds.),  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-0000000000002f410000000000000000_27686-60\">60<\/a><\/sup><span role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"60\">  S. M. Bondoni \u2013 G. Busi \u2013 S. Campanini (eds.),  <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 <em>Aggadot<\/em> of the Talmud  <sup id=\"mfn-content-0000000000002f410000000000000000_27686-61\" class=\"modern-footnotes-footnote modern-footnotes-footnote--expands-on-desktop \" data-mfn=\"61\" data-mfn-post-scope=\"0000000000002f410000000000000000_27686\"><a href=\"javascript:void(0)\"  title=\"  See S. Campanini, \u201cPici Mirandulensis bibliotheca cabbalistica latina; on the Latin translations of Kabbalistic works carried out by Flavius Mithridates for Pico della Mirandola,\u201d published in *Materia Giudaica*, 7,1 (2002), pp. 90\u201396.   \"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-0000000000002f410000000000000000_27686-61\">61<\/a><\/sup><span role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"61\">  See S. Campanini, <em>\u201cPici Mirandulensis bibliotheca cabbalistica latina; on the Latin translations of Kabbalistic works carried out by Flavius Mithridates for Pico della Mirandola<\/em>,\u201d published in *Materia Giudaica*, 7,1 (2002), pp. 90\u201396.   <\/span>  , etc. Mithridates, in his earlier work, drew on material from <em>the *Pugio Fidei*<\/em> and other similar, questionable sources   <sup id=\"mfn-content-0000000000002f410000000000000000_27686-62\" class=\"modern-footnotes-footnote modern-footnotes-footnote--expands-on-desktop \" data-mfn=\"62\" data-mfn-post-scope=\"0000000000002f410000000000000000_27686\"><a href=\"javascript:void(0)\"  title=\"  F. Mithridates, *Sermo de Passione Domini*, edited by Ch. Wirszusbki, The Israel Academy of Sciences and Humanities, Jerusalem 1963.   \"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-0000000000002f410000000000000000_27686-62\">62<\/a><\/sup><span role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"62\">  F. Mithridates, <em>*Sermo de Passione Domini*<\/em>, edited by Ch. Wirszusbki, The Israel Academy of Sciences and Humanities, Jerusalem 1963.   <\/span>. Pico marked the beginning of an entirely different approach to the Zohar, one that still relied on anthologies and isolated quotations and was unable to read them without the help of his translator. Nevertheless, it was following in his footsteps that certain Christian Kabbalists sought out and found authentic Zoharic manuscripts, and also published some fragments in the original Aramaic, as well as extensive paraphrases of the Zohar several decades before its printing in Mantua and Cremona, thereby contributing to a radically new assessment of the potential value of this foundational text. <\/p>\n\n<p class=\"wp-block-paragraph\">To the best of my knowledge, the first authentic passages from the Zohar to appear in print are the seven quotations found in the glosses of the Polyglot Psalter published in Genoa in 1516 by Agostino Giustiniani, a Dominican friar and bishop of Nebbio in Corsica.  <sup id=\"mfn-content-0000000000002f410000000000000000_27686-63\" class=\"modern-footnotes-footnote modern-footnotes-footnote--expands-on-desktop \" data-mfn=\"63\" data-mfn-post-scope=\"0000000000002f410000000000000000_27686\"><a href=\"javascript:void(0)\"  title=\"  Here is a list of the glosses on the Psalms, followed by the passages from the Zohar cited 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\u201393r).   \"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-0000000000002f410000000000000000_27686-63\">63<\/a><\/sup><span role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"63\">  Here is a list of the glosses on the Psalms, followed by the passages from the Zohar cited 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\u201393r).   <\/span>. It is highly likely that Giustiniani had only an incomplete copy of the Zohar at his disposal, since his quotations are taken\u2014with one exception <sup id=\"mfn-content-0000000000002f410000000000000000_27686-64\" class=\"modern-footnotes-footnote modern-footnotes-footnote--expands-on-desktop \" data-mfn=\"64\" data-mfn-post-scope=\"0000000000002f410000000000000000_27686\"><a href=\"javascript:void(0)\"  title=\", a passage from Zohar I 94v.\u2014 \"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-0000000000002f410000000000000000_27686-64\">64<\/a><\/sup><span role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"64\">, a passage from <em>Zohar I <\/em>94v.\u2014 <\/span>from<em> the Idra Rabba<\/em> <sup id=\"mfn-content-0000000000002f410000000000000000_27686-65\" class=\"modern-footnotes-footnote modern-footnotes-footnote--expands-on-desktop \" data-mfn=\"65\" data-mfn-post-scope=\"0000000000002f410000000000000000_27686\"><a href=\"javascript:void(0)\"  title=\" ( Zohar III 130r\u2013143v). \"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-0000000000002f410000000000000000_27686-65\">65<\/a><\/sup><span role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"65\"> ( <em>Zohar<\/em> III 130r\u2013143v). <\/span>. It should also be noted that Giustiniani never mentions the name \u201cZohar,\u201d referring instead\u2014most likely based on the copy he had\u2014to a commentary on the Book of Genesis, \u201cwritten in the esoteric language of Jerusalem,\u201d and he also expresses some skepticism regarding the author of the Book, attributed sometimes to Shimon ben Yochai (<em>creditur<\/em>) and sometimes to an anonymous author (<em>quicumque fuerit<\/em>). To date, no one has been able to identify the Hebrew manuscript from Giustiniani\u2019s legendary library that served as the basis for his edition; however, upon reexamining his citations, I was fortunate enough to find Giustiniani\u2019s Zohar at the Biblioteca Medicea Laurenziana    <sup id=\"mfn-content-0000000000002f410000000000000000_27686-66\" class=\"modern-footnotes-footnote modern-footnotes-footnote--expands-on-desktop \" data-mfn=\"66\" data-mfn-post-scope=\"0000000000002f410000000000000000_27686\"><a href=\"javascript:void(0)\"  title=\"  Plut. II,48.    \"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-0000000000002f410000000000000000_27686-66\">66<\/a><\/sup><span role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"66\">  Plut. II,48.    <\/span>  from Florence. The manuscript contains extensive Latin glosses in the margins written in the hand of this Christian Kabbalist himself   <sup id=\"mfn-content-0000000000002f410000000000000000_27686-67\" class=\"modern-footnotes-footnote modern-footnotes-footnote--expands-on-desktop \" data-mfn=\"67\" data-mfn-post-scope=\"0000000000002f410000000000000000_27686\"><a href=\"javascript:void(0)\"  title=\"  An example of Giustiniani\u2019s characteristic handwriting can be found in *Agostino Giustiniani, Genoese Chronicler, and His Times*, Proceedings of the Genoca Conference, May 28\u201331, 1982, Compagnia dei Librai, Genoa 1984, ill. n.m. XVI. I found yet another rich example of Giustiniani\u2019s handwriting in a Kabbalistic manuscript, now preserved in the library of the Jewish Theological Seminary in New York, and I have explored this topic in my forthcoming article \u201cTransmission and Reception of Isaac Ibn Sahula\u2019s Kabbalistic Commentary on Two Psalms,\u201d  in A. Paluch and P. Koch (eds.), *Kabbalah and Knowledge Transfer in the Early Modern World*, in *Kabbalah*, in press.    \"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-0000000000002f410000000000000000_27686-67\">67<\/a><\/sup><span role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"67\">  An example of Giustiniani\u2019s characteristic handwriting can be found in <em>*Agostino Giustiniani, Genoese Chronicler, and His Times*,<\/em> Proceedings of the Genoca Conference, May 28\u201331, 1982, Compagnia dei Librai, Genoa 1984, ill. n.m. XVI. I found yet another rich example of Giustiniani\u2019s handwriting in a Kabbalistic manuscript, now preserved in the library of the Jewish Theological Seminary in New York, and I have explored this topic in my forthcoming article <em>\u201cTransmission and Reception of Isaac Ibn Sahula\u2019s Kabbalistic Commentary on Two Psalms,\u201d <\/em> in A. Paluch and P. Koch (eds.), <em>*Kabbalah and Knowledge Transfer in the Early Modern World*<\/em>, in *Kabbalah*, in press.    <\/span>. Even if Giustiniani\u2019s manuscript does not provide ample evidence that this particular Hebrew manuscript\u2014written in a 14th-century Italian script\u2014served as his basis, the textual features that characterize it\u2014especially the fact that, in this manuscript alone, the section called <em>Idra Rabba<\/em> appears immediately before the <em>parashiot Noach<\/em> and <em>Lekh Lekah<\/em>, a peculiar textual inversion (Zohar I:94 preceding I:93)\u2014 exactly reproduced by Giustiniani in his citation, would have been sufficient to indicate that this very fragmentary copy of the Zohar must have been consulted by Giustiniani for the <em>first edition<\/em> \u2014before the <em>first edition<\/em>, so to speak. Since I intend to publish a separate study on the subject, I will not dwell here on the philological details of this interesting discovery, nor on the particular interpretation of this \u201cauthentic\u201d fragment of Zoharic literature that he presents in his glosses, although it is subsumed under the title Yerushalmi, which is also attested in Jewish tradition   <sup id=\"mfn-content-0000000000002f410000000000000000_27686-68\" class=\"modern-footnotes-footnote modern-footnotes-footnote--expands-on-desktop \" data-mfn=\"68\" data-mfn-post-scope=\"0000000000002f410000000000000000_27686\"><a href=\"javascript:void(0)\"  title=\"  But not in the *Monstrador de Justicia* by Alfonso of Valladolid \/ Abner of Burgos, as claimed by its editor, Walter Mettmann. The references to a Yerushalmi (Gerussalmi\/Jerussalmi) found in this polemical work invariably come from the Palestinian Talmud or the Targum, and not from the Zohar. See W. Mettmann (ed.), A. de Valladolid, *Monstrador de Justicia*, 2 vols., Westdeutscher Verlag, Opladen 1994\u20131996, vol. IV, p. 192; vol. II, pp. 44; 89; 179; 228. The erroneous attribution is not corrected in the appendix containing \u201cVerbesserungen zur Ausgabe des \u2018Monstrador de Justicia\u2019, \u201d in W. Mettmann (ed.), A. de Valladolid,     T\u011b\u0161uvot la-M\u011bharef. Spanish Version , Westdeutscher Verlag, Opladen 1998, p. 147. Furthermore, the same confusion between \u201cYerushalmi\u201d (Jerusalmi) and the Zohar is repeated on p. 53. For a general overview, 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*, Ph.D. dissertation, Yale University, 2006, pp. 543\u2013555.  \"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-0000000000002f410000000000000000_27686-68\">68<\/a><\/sup><span role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"68\">  But not in the <em>*Monstrador de Justicia*<\/em> by Alfonso of Valladolid \/ Abner of Burgos, as claimed by its editor, Walter Mettmann. The references to a Yerushalmi (Gerussalmi\/Jerussalmi) found in this polemical work invariably come from the Palestinian Talmud or the Targum, and not from the Zohar. See W. Mettmann (ed.), A. de Valladolid,<em> *Monstrador de Justicia*<\/em>, 2 vols., Westdeutscher Verlag, Opladen 1994\u20131996, vol. IV, p. 192; vol. II, pp. 44; 89; 179; 228. The erroneous attribution is not corrected in the appendix containing <em>\u201cVerbesserungen zur Ausgabe des \u2018Monstrador de Justicia\u2019<\/em>, <em>\u201d<\/em> in W. Mettmann (ed.), A. de Valladolid,     <em>T\u011b\u0161uvot la-M\u011bharef. Spanish Version <\/em>, Westdeutscher Verlag, Opladen 1998, p. 147. Furthermore, the same confusion between \u201cYerushalmi\u201d (Jerusalmi) and the Zohar is repeated on p. 53. For a general overview, 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> Ph.D. dissertation, Yale University, 2006, pp. 543\u2013555.  <\/span>, but I will limit myself here to a brief observation. In keeping with Pico\u2019s ideology, Giustiniani was able\u2014through a feat of exegetical ingenuity, at the very least\u2014to confirm the dogma of the Trinity or the Incarnation by drawing on a veritable anthology of the Zohar. The method indicated by Pico only in passing and by Giustiniani in more detailed terms was followed by other scholars of Hebrew during the Renaissance. Cardinal Egidio da Viterbo, to name only the most eminent, acquired a manuscript of the Zohar copied in Tivoli in 1513, had it translated into Latin, only to discover that it was incomplete; he therefore wrote to Brother Augustin Gabriele della Volta in 1514 to begin a search for a \u201ccomplete Zohar\u201d in the East     <sup id=\"mfn-content-0000000000002f410000000000000000_27686-69\" class=\"modern-footnotes-footnote modern-footnotes-footnote--expands-on-desktop \" data-mfn=\"69\" data-mfn-post-scope=\"0000000000002f410000000000000000_27686\"><a href=\"javascript:void(0)\"  title=\"  See E. da Viterbo, *Lettere familiari, II 1507\u20131517*, edited by A.M. Voci Roth, Institutum Historicum Augustinianum, Rome 1990, p.   183.  \"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-0000000000002f410000000000000000_27686-69\">69<\/a><\/sup><span role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"69\">  See E. da Viterbo, <em>*Lettere familiari<\/em>, II 1507\u20131517*, edited by A.M. Voci Roth, <em>Institutum Historicum Augustinianum,<\/em> Rome 1990, p.   183.  <\/span>. Egidio spoke with the utmost respect of the Zohar (<em>labore magno quaesitus, maiore inventus maximo rescriptus<\/em>), which he cited on several occasions in his works on the letters of the Hebrew alphabet, the state of the Church, and the possible coming of the Messiah, predicted for the year 1530 <sup id=\"mfn-content-0000000000002f410000000000000000_27686-70\" class=\"modern-footnotes-footnote modern-footnotes-footnote--expands-on-desktop \" data-mfn=\"70\" data-mfn-post-scope=\"0000000000002f410000000000000000_27686\"><a href=\"javascript:void(0)\"  title=\". F. Secret (ed.), E da Viterbo, *Scechina* and *Libellus de litteris hebraicis*, Centro internazionale di studi umanistici, Rome 1959. \"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-0000000000002f410000000000000000_27686-70\">70<\/a><\/sup><span role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"70\">. F. Secret (ed.), E da Viterbo, <em>*Scechina* and *Libellus de litteris hebraicis*<\/em>, Centro internazionale di studi umanistici, Rome 1959. <\/span> Following in his footsteps, Johann Albrecht Widmannstetter commissioned the convert Francesco Parnas in 1550\u2014with the aid of Jacob Mantino\u2019s more complete copy\u2014to produce an eclectic Zohar with marginal excerpts in Latin, which is still preserved in three volumes at the Bayerische Staatsbibliothek in Munich   <sup id=\"mfn-content-0000000000002f410000000000000000_27686-71\" class=\"modern-footnotes-footnote modern-footnotes-footnote--expands-on-desktop \" data-mfn=\"71\" data-mfn-post-scope=\"0000000000002f410000000000000000_27686\"><a href=\"javascript:void(0)\"  title=\"  See M. de Moli\u00e8re, \u201cJohann Albrecht Widmanstetter\u2019s Review of the Zohar,\u201d in *Kabbalah* 41 (2018), pp. 7\u201352.   \"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-0000000000002f410000000000000000_27686-71\">71<\/a><\/sup><span role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"71\">  See M. de Moli\u00e8re, <em>\u201cJohann Albrecht Widmanstetter\u2019s Review of the Zohar<\/em>,\u201d in *Kabbalah* 41 (2018), pp. 7\u201352.   <\/span>.<\/p>\n\n<p class=\"wp-block-paragraph\">The only Christian Kabbalist who did the most to spread the Zohar among Christians in the first half of the 16th century was the aforementioned Francesco Zorzi, who\u2014after a slow start in his <em>*De harmonia mundi*<\/em>, as we have noted\u2014 had to find and study in depth a more complete copy of the Zohar between 1525 and 1536, when he published his *3000 In <em>Scripturam Sacram Problemata*<\/em>, a commentary on the Bible and selected ancient authors organized according to the question-and-answer format. Hundreds of questions concerning crucial points of Christian theology thus found inspiration\u2014and, more often than not, a direct answer\u2014in the revered text of the Zohar. The polemical dimension is almost entirely absent here, as his attitude toward Kabbalah is generally far removed from the cunning fabrications of <em>the *Pugio Fidei*<\/em> and its humanist tradition. The main objective of Zorzi\u2019s extensive use of the Zohar was not so much to convert Jews to Christianity\u2014an endeavor in which he nevertheless succeeded quite well\u2014but rather to convert his Christian readers, so to speak, to the venerable and \u201cauthentic\u201d tradition of Kabbalah. His enthusiasm, at a time of profound crisis for Christianity, won over many followers, even among the cardinals, as in the case of Federico Fregoso, who hired a \u201cpersonal Kabbalist\u201d\u2014a Jewish physician\u2014to help him study Kabbalistic literature.      <sup id=\"mfn-content-0000000000002f410000000000000000_27686-72\" class=\"modern-footnotes-footnote modern-footnotes-footnote--expands-on-desktop \" data-mfn=\"72\" data-mfn-post-scope=\"0000000000002f410000000000000000_27686\"><a href=\"javascript:void(0)\"  title=\"  S. Campanini,  A distinguished and learned scholar of both languages. Cardinal Federico Fregoso, the Jewish scholar, and the identity of his Jewish confidant, the \u201cgreatest Kabbalist\u201d , in *Materia Giudaica* XX-XXI (2015-2016), pp. 29-44.  \"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-0000000000002f410000000000000000_27686-72\">72<\/a><\/sup><span role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"72\">  S. Campanini,  <em>A distinguished and learned scholar of both languages. Cardinal Federico Fregoso, the Jewish scholar, and the identity of his Jewish confidant, the \u201cgreatest Kabbalist\u201d <\/em>, in *Materia Giudaica* XX-XXI (2015-2016), pp. 29-44.  <\/span>, but also even more virulent opponents.<\/p>\n\n<p class=\"wp-block-paragraph\">The previous study should help shed light on the complexity of Christian attitudes toward the substance and dangers of the publication of the Zohar on the eve of its two definitive printings, in Cremona and Mantua, between 1558 and 1560. The echo of the Talmud\u2019s auto-da-f\u00e9, which was decreed in 1553 and continued to reverberate throughout Italy in the years that followed, was still deafening to every Jewish soul, as is clearly recorded by one of the proofreaders of the Mantua edition, Abraham ben Meshullam da Sant\u2019Angelo   <sup id=\"mfn-content-0000000000002f410000000000000000_27686-73\" class=\"modern-footnotes-footnote modern-footnotes-footnote--expands-on-desktop \" data-mfn=\"73\" data-mfn-post-scope=\"0000000000002f410000000000000000_27686\"><a href=\"javascript:void(0)\"  title=\"  S. Campanini,  Anima in itinere. A Funeral Oration by Avraham da Sant\u2019Angelo , in M. Perani (ed.), Jewish Culture in Bologna from the Middle Ages to the Renaissance, La Giuntina, Florence 2002, pp. 129\u2013168.  \"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-0000000000002f410000000000000000_27686-73\">73<\/a><\/sup><span role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"73\">  S. Campanini,  <em>Anima in itinere. A Funeral Oration by Avraham da Sant\u2019Angelo <\/em>, in M. Perani (ed.), <em>Jewish Culture in Bologna from the Middle Ages to the Renaissance<\/em>, La Giuntina, Florence 2002, pp. 129\u2013168.  <\/span>. This tragic act of repression at the height of the Counter-Reformation did not merely have a negative aspect; it was also, de facto, a powerful incentive to disseminate a text such as the Zohar, considered, if not holy, certainly better suited to open the eyes of the \u201cblind Jews\u201d to the splendor of the Christian faith. Within the Christian camp, at least three attitudes were represented. The enthusiasts, such as Guillaume Postel, who translated the Zohar twice    <sup id=\"mfn-content-0000000000002f410000000000000000_27686-74\" class=\"modern-footnotes-footnote modern-footnotes-footnote--expands-on-desktop \" data-mfn=\"74\" data-mfn-post-scope=\"0000000000002f410000000000000000_27686\"><a href=\"javascript:void(0)\"  title=\"  See J. Weiss, *Mashiach notzri-qabbali ba-Renaissance: Guillaume Postel we-sefer ha-zohar*, Hakibbuz Hameuchad, Tel Aviv 2016; see also S. Campanini, \u201cThe Zohar in Guy Le F\u00e8vre de la Boderie\u2019s Dictionarium Syro-Chaldaicum,\u201d in G. Dahan and A. Noblesse-Rocher (eds.), Christian Hebraists in France in the16th Century, Droz, Geneva 2018, pp. 341\u2013361   \"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-0000000000002f410000000000000000_27686-74\">74<\/a><\/sup><span role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"74\">  See 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>\u201cThe Zohar in Guy Le F\u00e8vre de la Boderie\u2019s Dictionarium Syro-Chaldaicum<\/em>,\u201d in G. Dahan and A. Noblesse-Rocher (eds.), <em>Christian Hebraists in France in the<sup>16th<\/sup> Century<\/em>, Droz, Geneva 2018, pp. 341\u2013361   <\/span>  and who, according to his own account, convinced Moshe Basola to take a decisive stand in favor of the highly controversial printing of the Zohar; on the other hand, many were aware of the Zohar\u2019s potential for controversy\u2014provided it were complete\u2014with the aim of converting Jews; finally, some remained suspicious, fearing, not without reason,  <sup id=\"mfn-content-0000000000002f410000000000000000_27686-75\" class=\"modern-footnotes-footnote modern-footnotes-footnote--expands-on-desktop \" data-mfn=\"75\" data-mfn-post-scope=\"0000000000002f410000000000000000_27686\"><a href=\"javascript:void(0)\"  title=\"  One may refer, cum grano salis, to E. D. Haskell,  Mystical Resistance: Uncovering the Zohar\u2019s Dialogues with Christianity , Oxford University Press, Oxford 2016.  \"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-0000000000002f410000000000000000_27686-75\">75<\/a><\/sup><span role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"75\">  One may refer, <em>cum grano salis<\/em>, to E. D. Haskell,  <em>Mystical Resistance: Uncovering the Zohar\u2019s Dialogues with Christianity <\/em>, Oxford University Press, Oxford 2016.  <\/span>, that the Zohar might contain anti-Christian passages, or that it might be printed in such a way as to censor passages that could be interpreted as confirming the truth of Christianity. It is therefore not surprising that the two printings of the Zohar\u2014more openly in Cremona, but also in Mantua\u2014were the result of an objective convergence of Christian and Jewish objectives, and not merely from a commercial standpoint. There was certainly a Jewish interest in disseminating this masterpiece of literary and spiritual creativity in its most complete, stable, and authoritative version; but at the same time, many Christians, at various levels and in various roles, were involved: promoting, financing, and even overseeing it through a form of censorship that was both negative and positive, since the imprimatur, in the case of the Zohar, borders on outright approval.  <\/p>\n\n<p class=\"wp-block-paragraph\">The printing of the Zohar can be described as a shining example\u2014though not without its dark spots\u2014of what Wilhelm Wundt once called \u201cthe heterogeneity of ends.\u201d We are thus better able to understand the words of Immanuel of Benevento, who contributed to the Mantua printing press, and in particular to the Zoharic collection. In his preface to the 1558 Mantua edition of <em>*Ma\u2019areket ha-Elohut*<\/em>, he countered the objection of those who feared that Christians, if the Zohar were printed, might become acquainted with it and use it for their own purposes, having noted, once again, that the loss of the Talmud and the halakhic commentaries could lead to the paradoxical result of forcing Jews to grasp the glory of God from \u201cthe works of Boccaccio or history books,\u201d he refutes the objection against printing Zoharic literature on the grounds that Christians might take offense at it, with the following rhetorical question, displaying a remarkable degree of lucidity and \u201coptimistic realism\u201d:    <sup id=\"mfn-content-0000000000002f410000000000000000_27686-76\" class=\"modern-footnotes-footnote modern-footnotes-footnote--expands-on-desktop \" data-mfn=\"76\" data-mfn-post-scope=\"0000000000002f410000000000000000_27686\"><a href=\"javascript:void(0)\"  title=\"  Preface to *Ma\u2018areket ha-Elohut, Ha-shutafim* [Meir ben Efraim of Padua and Jacob ben Naftali of Gazzuolo], Mantua 1558, f. 4r. See I. Tishby, \u201cHa-pulmus \u2018al sefer ha-zohar ba-me\u2019ah ha-shesh \u2018esreh be-Italia,\u201d in Id., Chiqre qabbalah u-sheluchoteah, vol. I, Magnes, Jerusalem 1982, pp. 79\u2013139: 90.      \"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-0000000000002f410000000000000000_27686-76\">76<\/a><\/sup><span role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"76\">  Preface to <em>*Ma\u2018areket ha-Elohut<\/em>, Ha-shutafim* [Meir ben Efraim of Padua and Jacob ben Naftali of Gazzuolo], Mantua 1558, f. 4r. See I. Tishby, <em>\u201cHa-pulmus \u2018al sefer ha-zohar ba-me\u2019ah ha-shesh \u2018esreh be-Italia<\/em>,\u201d in Id.,<em> Chiqre qabbalah u-sheluchoteah<\/em>, vol. I, Magnes, Jerusalem 1982, pp. 79\u2013139: 90.      <\/span>:<\/p>\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\"> <em> <\/em><\/mark>Don&#8217;t they already have these books\u2014both in manuscript and in print\u2014in their own language, in far greater numbers than we do?<\/p><\/blockquote>\n\n<p class=\"wp-block-paragraph\">The printing of the Zohar marked both the culmination of a long process of consolidating a literary tradition and the beginning of the struggle to establish it at the heart of Jewish self-identity. At the same time, the elegant portal on its frontispiece can be seen as the threshold and meeting place where Jews and Christians discuss, once again, their shared and hotly contested heritage. The Zohar, with its obscure radiance, had already proven capable of withstanding divergent and even incompatible interpretations.  <\/p>\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=\"Frontispiece of the first volume of the first edition of the Zohar, Mantua, 1558 (E.-J. Nahmias Collection, Alliance Isra&#xE9;lite Universelle, Paris)\" class=\"wp-image-27673\" 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>Frontispiece of the first volume of the first edition of the Zohar, Mantua, 1558 (E.-J. Nahmias Collection, Alliance Isra\u00e9lite Universelle, Paris)<\/figcaption><\/figure>\n\n<p class=\"wp-block-paragraph\">This article 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> under the title<em>\u201cThe Zohar among the Christians in the Renaissance<\/em>,\u201d in *Materia Giudaica* 25 (2020), pp. 511\u2013524.<\/p>\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_70703\"  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>Presentation by <strong>Saverio Campanini: \u201cThe<\/strong> Zohar Among Christians During the Renaissance.\u201d<br><\/figcaption><\/figure>\n\n<p class=\"wp-block-paragraph\"><br\/><\/p>\n","protected":false},"excerpt":{"rendered":"<p>Discover Raz-Krakotzkin for Philo in Sixteenth in LONDON and the outcomes that matter most. 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