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THÈSE DE DOCTORAT De L’Université De Recherche Paris Sciences Et Lettres PSL Research University THÈSE DE DOCTORAT de l’Université de recherche Paris Sciences et Lettres PSL Research University Préparée dans le cadre d’une cotutelle entre l’Université de Rome «La Sapienza» et l’École Pratique des Hautes Études et l’Université de Rome «La Sapienza» «Acqua di vita» ed esegesi biblica nella versione latina del Sefer Sha‘are Orah - «Eau de vie» et exégèse biblique dans la version latine du Sefer Sha‘are Orah École doctorale de l’EPHE – ED 472 Spécialité : Religion et systèmes de pensée COMPOSITION DU JURY : M. Saverio CAMPANINI Università di Bologna Président du jury M. Jean-Pierre BRACH EPHE Membre du jury M. Claudio GIANOTTO Università di Torino Membre du jury Soutenue par : M. Gaetano LETTIERI Università di Roma «La Sapienza» Margherita MANTOVANI Membre du jury Le 27 février 2017 M. Jean- François MAILLARD CNRS-IRHT Membre du jury Dirigée par : Mme Pina TOTARO M. Jean-Pierre BRACH CNR – ILIESI Rapporteur M. Gaetano LETTIERI M. Fabrizio LELLI Università del Salento Rapporteur LOGO ABSTRACT Il lavoro intende soffermarsi sull’interpretazione della Cabbala fonita dal converso Paolo Ricci (m. 1541), con riguardo verso la ricezione latina del SeferSha‘are Orah (Libro delle porte di luce [ShOr])di Yosef Giqaṭilla (XIII sec.). Dopo una introduzione generale e una presentazione dello status quaestionis (muovendo dalla posizionedellaWissenschaft des Judentumsnei confronti dell’interpretazione cristiana della Cabbala sino ai modelli storiografici contemporanei),la tesi ricompone alcuni aspettidello sfondo culturale della Cabbala sefardita fino al secolo XIII, stringendo il fuoco sull’autore di ShOr e sulle sue possibili fonti. È altresì fatto riferimento all’influsso dell’aristotelismo di Maimonide e delle dottrine esoteriche di Avraham Abulafia sul pensiero dell’Autore. Si ripercorrono dunque le principali opere di Giqaṭilla per soffermarsi sul contenuto di ShOr, attraverso la traduzione dall’ebraico e l’analisi di passi scelti. Si prosegue poi nella ricostruzione del panorama storico e intellettuale di Paolo Ricci, fornendo particolare attenzione alle relazioni (di carattere storico e/o culturale) con alcuni umanisti dell’epoca. Specifico interesse viene offerto al ruolo di Pico della Mirandola, di Johannes Reuchlin e di Erasmo, così come all’incontro con Ellenbog, all’influenza di Pomponazzi, allo scontro con Johannes Eck, alle epistole di Pirckheimer. Particolare accento viene poi riservato all’influenza delle fonti del giudaismo medievale (in particolare, alcuni scritti di Maimonide e la versione latina del Sefer Sha‘are Orah) nell’elaborazione del programma di riforma religiosa di Agrippa di Nettesheim, alla luce dell’incontro con Ricci durante il soggiorno pavese. Dallo sfondo così tracciato diviene quindi possibile delineare l’ambiente di composizione del Liber portae lucis. Il capitolo dedicato alla «sistematizzazione» della Cabbala fornita da Ricci punta a fornire una possibile spiegazione per la scelta di tradurre precisamente ShOr, rispetto ad altri trattati provenienti da un contesto storicamente e culturalmente affine (è il caso, ad esempio, del Sefer ha- Zohar). L’analisi viene quindi connessa all’elaborazione ricciana di un breve scritto (In cabalistarum seu allegorizantium eruditionem Isagoge), concepito come opera introduttiva alla traduzione di ShOr, di significato fondamentale per definire la teorizzazione ricciana della Cabbala. L’ultimo tema affrontato riguarda la storia della ricezione della versione latina e del pensiero di Ricci tra Cinque e Seicento. L’appendice riporta il primo capitolo di ShOr, secondo la traduzione 1 latina approntata da Ricci: è principalmente a questa sezione del testo che si deve la fortuna del testo oltre Ricci. RESUME Le travail vise à reconstruire l’interprétation de la cabbale fourni par Paolo Ricci (m. 1541), en ce qui concerne la réception de la version latine du Sefer Sha‘are Orah (Livre des portes de lumière [ShOr]) de Yosef Giqaṭilla (XIII siècle). Après une introduction générale et une présentation du status quaestionis (en partant de la position de la Wissenschaft des Judentums dans l’interprétation chrétienne de la cabbale aux modèles historiographiques contemporains), la première partie de la thèse se focalise surtout sur le fonds culturel de la cabbale séfarade au XIIIe siècle, en se concentrant sur le milieu culturel du ShOr, sur son auteur et sur ses possibles sources. Il est également fait référence à l'influence de l’aristotélisme de Maïmonide et des doctrines ésotériques d’Abraham Abulafia sur la pensée de l’auteur. On considère donc le contenu du ShOr à travers l’analyse des passages sélectionnés. La deuxième partie de la thèse offre une reconstruction de la vie intellectuelle de Paul Ricci, en accordant une attention particulière aux relations (historiques et / ou culturelles) avec certains humanistes de l'époque. Un intérêt particulier est réservé au rôle de Pic de la Mirandole, de Johannes Reuchlin et d’Érasme, ainsi qu’à la rencontre avec Ellenbog, à l’influence de Pomponazzi, à l’affrontement avec Johannes Eck, et aux épitres de Pirckheimer. On se concentre donc sur l’influence des sources du judaïsme médiéval (en particulier, certains écrits de Maïmonide et la version latine du Sefer Sha‘are Orah) dans l’élaboration du programme de réforme religieuse d’Agrippa de Nettesheim, compte tenu de la réunion avec Ricci pendant le séjour à Pavie. Il devient alors possible d’établir le fond de la composition du Liber portae lucis. Le chapitre sur la « systématisation » de la cabbale fournie par Ricci vise à fournir une explication possible pour le choix de traduire précisément ShOr, par rapport à d’autres traités d'un contexte historique et culturel très proche (comme c’est le cas, par exemple, pour le Sefer ha- Zohar). L'analyse est ensuite reliée à l’élaboration d’un court écrit (In cabalistarum seu allegorizantium eruditionem Isagoge), conçu comme une œuvre d’introduction à la traduction de ShOr, d’importance fondamentale pour la définition de la cabbale de la part de Ricci. La dernière question abordée concerne l’histoire de la réception de la version latine et de la pensée de Ricci au XVIe et au XVIIe siècle. L’annexe inclut le premier chapitre du ShOr, selon la traduction latine préparée par Ricci : c’est principalement grâce à cette section que le texte a survécu. 2 INDICE Abbreviazioni Introduzione SEZIONE PRIMA: SEFER SHA‘ARE ORAH CAPITOLO I. Yosef Giqaṭilla CAPITOLO II. Esegesi biblica nel Sefer Sha‘are Orah SEZIONE SECONDA: LIBER PORTAE LUCIS CAPITOLO I. Paolo Ricci CAPITOLO II.La trattazione della Cabbala Epilogo Appendice Fonti 3 Sigle impiegate per riviste e periodici AJSR Association for Jewish Studies Review BHR Bibliothèque d’Humanisme et Renaissance EJJS European Journal of Jewish Studies HJ Historia Judaica HTR Harvard Theological Review JA Journal Asiatique JAOS Journal of the American Oriental Society JH Jewish History JJS Journal of Jewish Studies JRAS Journal of the Royal Asiatic Society JSJT Jerusalem Studies in Jewish Thought JSQ Jewish Studies Quarterly JWCI Journal of the Warburg and Courtauld Institutes MGWJ Monatsschrift für die Geschichte und Wissenschaft des Judentums MRW Magic, Ritual, and Witchcraft REJ Revue des Études Juives 4 RSO Rivista degli Studi Orientali ZGJD Zeitschrift für die Geschichte der Juden in Deutschland Trascrizione dei caratteri ebraici - /’ א b/v ב g ג d ד h ה w ו z ז ḥ ח ṭ ט y י k/kh כ, ך l ל m מ, ם n נ, ן s ס ‘ ע p/f פ, ף tz צ, ץ q ק r ר 5 שׂ ś שׁ sh t ת 6 INTRODUZIONE 1יש דברים בגו Oggetto della ricerca Lo studio punta a ricostruire la figura e l’opera dell’ebreo convertito Paolo Ricci (m. 1541), concentrando l’attenzione sulla teorizzazione e l’interpretazione della Cabbala elaborata a partire dalla composizione del Liber portae lucis (o Porta Lucis). Lo scritto di Ricci, stampato per la prima volta ad Augusta nel 1516, non solo rappresenta la prima traduzione latina del Sefer Sha‘are Orah (ShOr) [Libro delle porte di luce] di Yosef Giqaṭilla, cabbalista vissuto in Castiglia nel XIII secolo e allievo di Avraham Abulafia, ma costituisce una delle pochissime versioni latine di opere riconducibili direttamente alla Cabbala ebraica. Per queste ragioni l’opera fruì di una circolazione piuttosto ampia nei circoli cristiani, intellettuali ed esoterici, soprattutto del XVI e del XVII secolo. L’analisi dei nuclei dottrinali e simbolici veicolati dal Liber non può tuttavia prescindere dal confronto con un altro testo, nei confronti del quale Ricci si configura come autore e non semplicemente come traduttore: il riferimento è all’Isagoge, trattato concepito come introduzione teoretica al contenuto dell’opera di Giqaṭilla. Da un punto di vista metodologico, si è quindi reputato opportuno considerare la versione latina di ShOr alla luce delle tesi cabbalistiche da Ricci presentate nelle diverse edizioni dell’Isagoge. Un secondo aspetto affrontato in questo lavoro riguarda le fonti dell’interpretazione ricciana della Cabbala. È qui che si introduce una distinzione fondamentale, basata sull’oscillazione tra elaborazioni allogene, riconducibili a un retroterra teologico (in parte, agostiniano) e filosofico (in primis aristotelico) e nuclei concettuali propriamente ebraici. Da qui, inoltre, la necessità di differenziare tra la fortuna di temi di matrice ricciana e quelli, da Ricci veicolati ma riconducibili, 1 «Vi è qualcosa in esso»: bKetubbot 111a. 7 in ultima analisi, al pensiero di Giqaṭilla o ad altre fonti della tradizione ebraica. Si cercherà quindi di isolare i principali elementi della letteratura cabbalistica
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