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Extra info for Pico della Mirandola's Encounter with Jewish Mysticism
Et postquam comprehenditur homo in his duabus numerationibus, hoc est in regno et fundamento, iam ipse ascendit usque advert coronam supremam ... multe namque porte sunt que dicuntur xearim, sunt enim porte fundamenti, sunt etiam porte intelligentie que est directa et ordinata in lege. Et postquam homo intrat in step with fundamentum (lancee fauentine) [through the "bottom" of Lancilotto da Faenza], quia hie est locus iuramenti, non habet inpedientem nec prohibentem et hoc est quod scriptum est de porta fundamenti Ze est porta advert dominum Iod he vau he iusti intrabunt in line with earn. The context during which na'ar makes its — or maybe I should still say his — frivolous intrusion into Kabbala is a modest dialogue of the mysteries of vocalization, however the intrusion itself, in Liber Redemptionis, Cod. Chigi, fol. 28lr, is in grand type: Et similiter a dextra in dextram et a sinistra in sinistram. A dextra quidem in dextram ut ab a in a velut TWV hasa idest fecit. A sinistra in sinistram velut ab a in a punctatio cum patha velut in dictione (vide magnum misterium Pice quod nahar punctatur cum patha quod est aperire quia debet ei aperiri nnn). What one wishes with the intention to comprehend this mock secret is much less acquaintance with Kabbala than acquaintance with nonliterary Hebrew, during which the adverb tahat, "below," can be used considerably to indicate the buttocks or the anal orifice, in response to situations. the place there's one mock secret there could be one other. close to the tip of "Secretum de Confusione Religionum," which concludes the 1st a part of his De Secretis Legis, Abulafia writes, Cod. Vat. Ebr. one hundred ninety, fol. 415v: Tu vero cum caueris tibi a confusione stabiliet te dominus sibi in populum sanctum et videbunt omnes populi terre quod nomen domini inuocatum est etiam great te hebraice sem adonai nikra. (et dicit Mithridates chaldeus quod etiam videbunt inimici tui et confundantur) et videbit te dominus in caput et non in caudam (absorbendam ut malfecta et J. Jacobus) et eris semper sursum supra. Mithridates as a rule comprises Hebrew phrases or words in his translation once they are symbols of sefirot or the themes of isopsephic equations. during this example it used to be definitely with an eye fixed to gematria that Mithridates incorporated a part of the Hebrew unique of the verse, quoted by way of Abulafia, in his Latin translation, simply because he notes within the margin "cuius numeri sunt aer putrescet in quo ille est. mithridates... " a few phrases that are  Pico's stumble upon with Jewish Mysticism thoroughly blotted out. i can't say even if the ink with which these phrases have been blotted out is or isn't the related ink within which the textual content and the notice are written. yet as regards the which means of the word we needs to reckon with probabilities: these phrases have been blotted out both during writing or now not during writing. within the former case we needs to reckon with the prospect that Mithridates replaced his brain and, therefore, the punctuation after est is a redundant survival. within the latter case the punctuation needs to stand.