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66 When children were old enough to 60 Elias Levita felt compelled to explain his relations with Cardinal Viterbo in the introduction to his Masoreth-Ha-Masoret. See The Massoreth Ha-Massoreth of Elias Levita, Being an Explanation of the Massoretic Notes of the Hebrew Bible, trans. Christian D. , New York: KTAV, 1968), 96–98. See also Zelda Kahan Newman, “Elye Levita: A Man and his Book on the Cusp of Modernity,” Shofar 24/4 (2006): 90–109. 61 Michael Toch, “Aspects of Stratification of Early Modern German Jewry: Population History and Village Jews,” in: In and Out of the Ghetto: Jewish-Gentile Relations in Late Medieval and Early Modern Germany, ed.
1004, quoted by Campanini, “Reuchlins jüdische Lehrer aus Italien,” 78. 52 53 24 chapter one and was largely self-taught. 56 In July of 1500 he traveled to Tübingen and met Reuchlin, who explained a few elements of the Hebrew verbal system to him. Then in August he visited a priest named Johannes Boehm in Ulm, who owned two excerpts of Moses Kimhi’s Hebrew grammar. 57 In 1513 Matthias Adrianus tutored Pellican in Hebrew, and in 1538 he studied Talmud with Michael Adam; both men were Jewish converts.
Bis zum 19. Jahrhundert, ed. Giuseppe Veltri and Gerold Necker (Leiden: E. J. Brill, 2004), 135–145. 22 Pico believed that kabbalistic literature was even older than classical Greek literature and that it could to be mined for information and for insight into what he and Marsilio Ficino termed the Prisca theologica. Schmidt-Biggemann described the Prisca theologica as an inclusive form of Neoplatonic philosophy that sought to harmonize Christian, Jewish, and Muslim thought within a theistic framework that assumed the existence of one God, the created world, and the Last Judgment.
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