At first, therefore, a study of the Christian Kabbalistic concept of the divine Name was carried out in the light of a mysticism of language with magical and performative implications, by examining some Christian Kabbalists and identifying the Jewish sources they used in developing their theories. In this context, the reading of Nicolò Camerario, a Kabbalist still very little known, whose unpublished works have been examined for the first time in my project, appeared particularly innovative and very significant. The examination of Camerario's thought has shown that when he was Giles of Viterbo's companion, he elaborated a specifically Christological Kabbalistic hermeneutics. Considered as a divine knowledge and an interpretative tool, the Kabbalah offered Camerario the possibility of examining the dogma of Incarnation and Christian soteriology in the light of a deeper divine wisdom. Subsequently, my research focused on the study of the “Kabbalistic libraries” created by humanists, as these provide precious testimony of the transmission and transformation of knowledge. They refer to the role of Jewish intellectuals, some of whom were converts, who contributed to spreading Jewish mysticism through translations, not without significant hermeneutical initiatives, in Latin or in the vernacular, and call for a study to discover the original aspects of the production of humanists who benefited from the cultural mediation of these scholars. In this regard, the Kabbalistic library of Pierleone of Spoleto has proven to be of central importance, and in my project, it was the object of an analytical study, which, for the first time, has made it possible to reconstruct an unexplored piece of the history of intellectual interactions between Jews and Christians at the dawn of the Renaissance. This library consists of ms. It. 443 of the Bibliothèque Nationale de France and ms. 8526 of the Bibliothèque de l'Arsenal, both in the vernacular, and ms. Hébr. 776 of the Bibliothèque Nationale de France, which constitutes its Jewish Vorlage, in addition to certain Latin fragments of the Perush 'Al ha-Torah by Menaḥem Recanati (Biblioteca Universitaria di Genova, ms. A. IX. 29, ff. 117r-124r), a Latin translation of the Sefer Yetsirah (Biblioteca Riccardiana, ms. 868, ff. 127v-131v) and a copy of the Latin translation of the Sefer Yetsirah by Flavius Mithridates (Vatican Library, ms. Lat. 9425, ff. 59r-65v). The reconstruction of this Kabbalistic corpus was possible thanks to my discovery during research on ms. 8526 of the Bibliothèque de l'Arsenal and to the identification of ms. Hébr. 776 of the Bibliothèque Nationale de France, which transmits the original Hebrew text. Written at the end of the fifteenth century, these codes are the first historical examples of the transmission of medieval Jewish mystical literature in the Christian West, and their marginalia can be considered an initial attempt to interpret the Jewish Kabbalah in a Christian perspective. They are the result of the encounter between the transformative transmission of Jewish translators and the creative reception of Christian humanists.
