By Chaim Wirszubski
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Additional resources for Pico della Mirandola's Encounter with Jewish Mysticism
But it does not account for the second half, whereas Recanati does. It follows that Recanati is here Pico's direct source. CONCLUSIO X X V I I I Per uolatile quod creatum est die quinta, debemus intelligere angelos mundanos, qui hominibus apparent, non eos qui non apparent nisi in spiritu. While the ultimate source of this thesis is certainly the Zohar, the very expression "mundane angels" proves that Pico's direct source in this instance was Recanati, fols. l l v b - 1 2 r a : Our Masters of blessed memory interpret this verse [Gen.
Nomen ineffabile is the Tetragrammaton, YHWH. , the Tetragrammaton.  Pico's Encounter with Jewish Mysticism CONCLUSIO IV Peccatum Adae fuit truncatio regni a caeteris plantis. The prohibition of the fruit of the tree of knowledge, or, more precisely, Gen. , Sanhedrin,fol. 56v] and Midrash [Beresit Rabba, xvi. 16] as implying six or seven prohibitions, namely, the word commanded implies the prohibition of idolatry; the Lord, of blasphemy; God, of the perversion of justice; the man, of bloodshed; saying, of adultery; and so forth.
In the Kabbalistic sources with which Pico was acquainted the prevalent view is that souls descend from Intelligence, the third sefirah, to Kingdom, the tenth, through one or more intervening stages which are often enumerated with greater or less detail. But regardless of the number of the intervening sefirot through which they pass, it is always from the tenth that the souls go out to be embodied in the sublunar world. Bearing in mind that the distinction between lumina and dies as representations, respectively, of the upper and the lower sefirot is common, there can be no doubt whatever that by tertium lumen Pico means the third sefirah.