23 Brown, Driver and Briggs, A Hebrew and English Lexicon of the Old Testament, p. 1029.
24 This type of erasure, and cognate forms of concealment and misdirection, are not put into place ad hoc, but as a traditional tactic implemented as a function of the formal rabbinic principle of Halakha Ve’Ain Morin Kain (“It is the Halakha but we do not instruct it to the public,” i.e. am ha’aretz and goyim). Cf. Shitah Mekubetzet and BT Menachot 36b.
25 p. 64. Cf. Teshuvot HaRosh, 4:20. Tur, OH 118.
26 A decoy text cited to claim that this teaching was not in force is Hilkhot Mamrim 3:3 from Maimonides’ Mishneh Torah: “Do not lower the minim into the pit too quickly.” This is not much of a defense for Maimonides, who does not prohibit enabling the deaths of Christians, but only cautions against an impetuous “lowering.” Maimonides’ more candid teaching on minim is found in his “Iggeret Teiman” (Epistle to Yemen, circa 1173). Cf. the Abraham Halkin edition, American Academy for Jewish Research, 1952.
27 Langer, op. cit., pp. 59 and 66. “Nozerim,” supposed to be derived from the word Nazareth, was regarded with the passage of time as synonymous with minim. Karaites (Jews who rejected the Talmud and adhered only to the Old Testament), were sometimes grouped by the rabbis in the minim category and subject to execution. Cf. Marina Rustow, Heresy and the Politics of Community: The Jews of the Fatamid Caliphate, pp. 350-351.
28 For Rashi cf. BT Shabat 139a, s.v. bitulei ‘amgoshei; BT Sanhedrin 100b s.v. minim; BT Avodah Zarah 26b s.v. minim; and Judah Rosenthal, “AntiChristian Polemics in the Biblical Commentaries of Rashi,” in Studies and Texts in Jewish History (Jerusalem, 1967), pp.101-116. For Halevi cf. Teshuvot UVi’urei Sugiyot (no. 1051).
29 Actually the Nizzahon Vetus says far worse. It is so hateful of Jesus that it claims God created the Tree of Good and Evil in the Garden just to kill Him: mankind would know death and this would be the means by which the “wicked” Jesus could be killed and all the world would know that He was not God. Cf. David Berger’s edition of the Nizzahon Vetus, p. 46.
30 “The Talmud on Trial: The Disputation at Paris in the Year 1240,” in Jewish Quarterly Review, no. 47 [1956]; and The Church Versus Talmudic and Midrashic Literature [Jerusalem, 1970]. The Latin text of Donin’s expose of the birkat haminim may be found in “La Controverse de 1240 sur le Talmud,” ms. Paris Bibliotheque National Latin 16558.
31 Incipit dyalogus qui vocatur Scrutinium scripturarum (Johann Mentelin, 1474), distinction 5, chapter 7, p. 83.
32 Cf. Shlomo ibn Verga, Sefer Shevet Yehuda (Bialik Institute reprint, Jerusalem, 1947).
33 Langer, op. cit., p. 93. As the Renaissance era approached, Talmudic infiltrators were strategically placed in the hierarchy of the Church. Here we glimpse the authentic root of the Second Vatican Council, as Langer observes (p. 106): “…under the influence of Renaissance humanism…these discussions of the birkat haminim now find a new context…growing from a more academic interest in it and not solely from a polemic against it or a desire to convert Jews.” Cognizant of the need for a new modus operandi, in the Renaissance period the Cryptocracy seeded the impression that “the Talmud and the Kabbalah confirm the truth of the Christian faith when interpreted correctly.” No one in their right mind subscribes to so fanciful a hypothesis today, but even Anthonius Margaritha was seduced by it. He subsequently endorsed subverters such as Pico and Reuchlin.
34 In addition to the preceding examples, we bring to your attention this statement by Reuchlin (which could have been written by John Paul II or Benedict XVI), “Our Apostle Paul studied the complete Jewish wisdom and attended a rabbinical school. What became of him? The greatest of the Apostles!” Reuchlin omits the datum that Paul bitterly regretted his past membership in the religion of the Pharisees, grounded as it was in antiBiblical traditions of men, which included violence against Christians: “You have heard of my former life in Judaism, how I persecuted the Church of God violently and tried to destroy it. And I was advancing in Judaism beyond many of my own age among my people, so extremely zealous was I for the traditions of my fathers.” (Galatians 1:13-14).
35 “Letters of Obscure Men,” first published in Cologne in 1515, and reprinted with additional matter in 1517.
36 Ruth I. Cape, The Jews’ Mirror (2011), pp. ix and xii.
37 This was untrue; he was Judaic on both his mother and father’s side.
38 Letter to Willibald Pirckheimer, November 2, 1517.
39 Cf. Die geschicht und bekantnuB des getaufften Juden genannt Johannes Pfefferkorn (1514).
40 Cape, op. cit., pp. x and xi.
41 Maria Diemling, “Conversion, Anti-Judaism, Controversy: The Rise and Fall of Johannes Pfefferkorn,” in The Jews’ Mirror, op. cit., pp. 23-25 (emphasis supplied).
42 William Popper, The Censorship of Hebrew Books, pp. 21-25.
43 In the course of an interview with a Swedish television news crew in Germany, Bishop Williamson stated that it was his opinion that approximately 200,000 to 300,000 Judaics had died in the “holocaust” during World War II, and not six million. The child-molestation facilitator Mahony then banned him “from entering any Catholic church, school or facility of the Archdiocese of Los Angeles” until he retracted his statement (“Cardinal Mahony bans Bishop Williamson from L.A. archdiocese,” Catholic News Agency, March 5, 2009).
44 In the early years Uriel had supported Pfefferkorn’s confiscations of the Talmud.
45 Cf. Albert Rabil Jr. (ed.), Declamation on the Nobility and Preeminence of the Female Sex by Henricus Cornelius Agrippa, (1996) pp. 4 and 6.
46 Erika Rummel, The Case Against Johann Reuchlin (2002), pp. 11-12.
47 David Amram, The Makers of Hebrew Books in Italy (1963), pp. 160-162.
48 Amnon Raz-Krakotzkin, The Censor, the Editor, and the Text: The Catholic Church and the Shaping of the Jewish Canon in the Sixteenth Century (2007), p. 40. Pope Leo’s printing permit for the House of Bomberg is cited as a precedent by Pope Clement VII, in his letter to Bomberg of July 26, 1532.
49 “…in some instances violation of the law may be the only appropriate means to fulfill it, an idea expressed in Talmudic literature in the saying attributed to Reish Laqish, ‘Pe’amim she-bittulah shel torah zehu yesodah: ‘There are occasions when the nullification of the Torah is its foundation.” Cf. Elliot Wolfson, “Messianism in the Christian Kabbalah,” in Jewish Messianism in the Early Modern World (2001), p. 152.
50 Robert J. Wilkinson, Orientalism, Aramaic and Kabbalah in the Catholic Reformation (2007), pp. 45-46.
51 David Stern, The Hebrew Book in Early Modern Italy, Joseph R. Hacker and Adam Shear, eds., (2011) p. 79.
52 Ibid., pp. 79-80.
53 Some scholars like Robert J. Wilkinson allude to him almost solely by his patrynomic, “Egidio da Viterbo,” while others, such as John W. O’Malley, use the name Giles of Viterbo.
54 Giles of Viterbo’s magnum opus was Libellus de Litteris sanctis, taken from the Kabbalah tractate Sefer ha-temunah. He was in bondage to the Kabbalistic mysticism surrounding the female and male deities, and the delusion that the letters of the ancient Hebrew and Syriac alphabet revealed supernatural secrets. (Syriac is a form of Aramaic).
55 Stern, op. cit., p. 83.
56 After Bomberg’s death, Rabbi Meir Katzenellenbogen commissioned the reprinting in 1550 of Bomberg’s edition of the Mishneh Torah, by the Venetian Catholic printer Alvise Bragadini, under a printing license granted to Bragadini at the request of Katzenellenbogen, by Katzenellenbogen’s cousin, Rabbi Moses Isserles (“the Rema”), one of Ashkenazi Judaism’s supreme legal authorities at the time, and the author of the authoritative body of rabbinic law, HaMapah. The authority of Isserles’ responsum (rabbinic decree) extended throughout Europe, in this case from Krakow to Venice. Cf. Neil Weinstock Netanel, From Maimonides to Microsoft: The Jewish Law of Copyright (2016), pp. 69-106.
57 Ibid, pp. 107-108.
58 Ibid., p. 110.
59 Adam Shear, “Judah Moscato’s Scholarly Self Image an
d the Question of Jewish Humanism,” in Cultural Intermediaries: Jewish Intellectuals in Early Modern Italy (2004) pp. 165-166.
60 Adam Shear, “Judah Moscato’s Sources and Hebrew Printing in the Sixteenth Century,” in Rabbi Judah Moscato and the Jewish Intellectual World of Mantua (2012), p. 123.
61 Joseph R. Hacker and Adam Shear, The Hebrew Book in Early Modern Italy (2011), p. 10.
62 Popper, op. cit., pp. 29-30.
63 Ibid., pp. 36-37.
64 Ibid., p. 38.
65 “From 1515 Egidio (Giles of Viterbo) had in his household at Rome the German-born Jewish scholar and grammarian Elias (also spelled Elijah) Levita (1468-1549). Their partnership was of enormous significance…” Robert J. Wilkinson, op. cit., p. 48. “For years, Giles supported Elijah Levita…Levita and his family lived for thirteen years as devout Jews in the Roman palace of Cardinal Giles of Viterbo.” Levita’s “Sefer ha-Bahur (1518) was not only dedicated to Giles but also printed in Rome with the official approbation of Leo X.” David H. Price, Johannes Reuchlin (2011), pp. 183-184.
66 Cf. Shlomo Simonsohn, “A Contract for Publishing Hebrew Books in Cremona,” in Shlomo Umberto Nachon (Shlomo Meir Institute [Jerusalem], 1978), pp. 143-150.
67 Saverio Campanini, “The Editio Princeps of the Sefer Yesirah,” in Rabbi Judah Moscato and the Jewish Intellectual World of Mantua (2012), p. 254.
68 Campanini, op. cit., p. 255.
69 Heinrich Graetz, Geschichte der Juden (Leipzig: Oskar Leiner, 1877), p. 369.
70 Joseph Jacobs and Schulim Ochser, op. cit.
71 Ludwig Pastor, The History of the Popes from the Close of the Middle Ages: Drawn from the Secret Archives of the Vatican and Other Original Sources (1908), vol. vii, pp. 323-324. Pastor was a Catholic and Professor of History at the Austrian University of Innsbruck.
72 Diemling, op. cit, pp. 30-31.
73 Cf. Staehelin, Gedenkschrift, pp. 166-169. Carafa was the future Paul IV.
74 Maria Dowling, Fisher of Men: A Life of John Fisher (1999), p. 36. Also cf. James K. McConica, “John Fisher,” in Contemporaries of Erasmus (1985) vol. 2, p. 37.
75 Dowling, ibid., pp. 35 and 121.
76 Martin was a Spanish monk, expert in Hebrew and Aramaic (the Talmud was written mainly in Aramaic, not Hebrew). His Pugio Fidei adversus Mauros et Judaeos (1800 pages circulated in manuscript in 1278), is a formidable work that includes lengthy quotes from the Babylonian Talmud, the Mishhah, and famed rabbis such as Nachmanides, Abraham ibn Ezra and Maimomides.
77 Cf. T. and J. Carreras y Artau, Historia de la filosofi espanola, v. 1 (Madrid, 1939), ch. 4.
78 Cape (translator), The Jews’ Mirror, op.cit., pp. 49-51; 91.
79 Ibid., p. 97.
80 Price, op. cit., pp. 181 and 183.
81 “Denique in hoc iudicio tuo, ubi hac aestate pericoloso aestu laboravimus, non te, sed legem, non Thalmud, sed ecclesiam, non Reuchlin per nos, sed nos Reuchlin servatos et defensos intelligimus.”
82 Picotti, “La Congiura dei cardinali,” in Rivista storica italiana, I (1923), pp. 249-267.
83 Kenneth M. Setton, The Papacy and the Levant (1204-1571), vol. 3, pp. 168-169.
84 The best investigation extant of this fake conspiracy is found in chapter five (“The ‘Conspiracy of 1517”) of Kate Lowe’s Church and Politics in Renaissance Italy (Cambridge University, 2002), pp. 104-113).
85 Not to be confused with the Letters of Obscure Men (“Epistolae obscurorum vivorum”).
86 Much of the agitation in favor of the Kabbalah and Talmud was put forth predicated on new textual discoveries reputedly made by humanists fluent in ancient Hebrew, Greek and Aramaic. Consequently, according to this scam, to oppose the mass publication of the Kabbalah and Talmud was to be an “obscurantist,” mindlessly impeding advances in philology and linguistics.
87 David V.N. Bagchi, Luther’s Earliest Opponents (1991), pp. 75 and 77. Also cf. Erwin Iserloh, Die Eucharistie in der Darstellung des Johannes Eck (1950), p. 19.
88 Price, op. cit., pp. 226-227.
89 Johannes Reuchlin, On the Art of the Kabbalah, transl. Martin and Sarah Goodman (1983).
90 We specify only “some” centers because, not being subject to a sovereign occult pontiff, early Protestants could not be so throughly infected by the occult. In certain churches and time periods they had the freedom to defy their religious authorities.
Hermes Trismegistus, guardian deity of the Siena Cathedral.
[Giovanni di Stefano, 1488].
Hermes Trismegistus, (at center under the star), guardian deity of the papal apartment of Pope Alexander VI.
[Bernardino Pintoricchio, circa 1494].
Title page from the Divini Platonis Opera Omnia (Lyons, 1567). The text is in Latin. Translated from the original Greek and “interpreted” by Rev. Fr. Marsilio Ficino. 712 pages printed in the ‘royal folio’ format and illustrated with geometric and cosmological schematic woodcuts. Plato’s dialogues are preceded by Ficino’s extensive commentaries, which are significant philosophical works in their own right. Plato’s text is printed in Roman type; Ficino’s commentaries are printed in italic.
Giovanni Pico della Mirandola, 1463-1494.
[Cristofano dell’Altissimo].
Penultimate page of the first edition of Giovanni Pico della Mirandola’s Nine Hundred Theses. The note at the bottom states that it was printed in Rome by Eucharius Silber, December 7th, 1486, in the third year of the pontificate of Innocent VIII.
Sir Thomas More’s translation of the biography of Giovanni Pico della Mirandola, written by Pico’s nephew.
The Life of of John Picus of Mirandula was published in England with excisions and emendations by More.
Statue in Germany of the faithful papist Johannes Reuchlin (1455-1522), the Church of Rome’s defender and promoter of the Kabbalah and Babylonian Talmud.
[Adolf von Donndorf, circa 1868]
Dedication page from Johannes Reuchlin’s
De Arte Cabalistica (1517).
“Dedicated to His Holiness Pope Leo X.”
The Papal Edition of the Talmud
At the time of its publication this was the finest edition of the Babylonian Talmud in world history. This printing, under the auspices of the pope, established the text within the canon of rabbinic Judaism for generations to come. [Daniel Bomberg, Venice, 1519-1523].
The serpent with the penis of Biagio da Cesena in its mouth. Michelangelo, The Last Judgment, Sistine Chapel, 1541.
Michelangelo, The Risen Christ (1519-1521).
Rome: Church of Santa Maria sopra Minerva.
Partially nude erotica of Our Lord.
[Pietro Perugino, the Baptism of Christ, circa 1500].
This painting begs the question, what was Michelangelo’s Eve doing before she turned her head? [Sistine Chapel, 1508-1512].
Saint Peter’s Basilica, Rome (interior).
Partially nude erotica of Our Lord.
[1950s-era Tridentine Latin Mass missal (prayer book)]
A stone carving of a reclining young man (at left) with a priapic obelisk emerging from his genital region. The carving is at the base of the Monte Citorio obelisk in Rome’s Campo Marzio. The obelisk had been toppled by the devout Catholic Duke Robert Guiscard in 1084. It was re-erected with considerable difficulty and expense by Pope Pius VI, in 1792.
Domenico Fontana, the brilliant engineer to whom Sixtus V entrusted the mission of moving an obelisk to St. Peter’s Square. He is pictured holding a replica.
[Della trasportatione dell’obelisco vaticano et delle fabriche di Nostro Signore papa Sisto V, Rome, 1590].
The obelisk, which is known by different names and under various forms, is a universal signifier of the erect male organ. In the illustration at left, a carved image of the god Shiva stands on the shoulders of a demon in front of an obelisk-shaped linga, sacred to the Hindu religion (the same shape is exhibited at right).
[Gudimallam Linga, India, circa 100 B.C.]
Pharaoh’s obelisk erected by Freemas
ons in New York City, January 22, 1881.
The obelisk presiding over St. Peter’s Square, Rome.
The obelisk presiding over the U.S. capitol, Washington, D.C.
The Egyptian obelisk erected by Freemasons in London, England, September 13, 1880.
The Egyptian obelisk prior to its erection by order of Pope Sixtus V. St. Peter’s Square, Rome, 1586.
[Della trasportatione dell’obelisco vaticano et delle fabriche di Nostro Signore papa Sisto V, Rome, 1590].
A Hermetic Deity
A statue of the Egyptian jackal-headed god Anubis cradling the “Herald’s Wand of Hermes” in his left arm, and casting a spell with his right. The statue is sometimes referred to as “Hermanubis.” According to Albert Pike in Morals and Dogma, the star of the Freemasons is Sirius, the “dogstar.” [Circa second century A.D. Egypt (relocated to Rome)].
In 1590 a bronze medal was issued (the rear and obverse of which are pictured above), honoring Pope Sixtus V (Felice Peretti de Montalto), for having ordered the excavation, transport and permanent erection in Rome, of four Egyptian obelisks that had been pulled down by the early Christians.
Ten-euro coin bearing the image of Niccolo Machiavelli, the Renaissance advocate of deceit and treachery. The coin was issued in 2013 by the Republic of San Marino (an independent state within Italy), to commemorate the 500th anniversary of the publication of Machiavelli’s best known work, Il Principe (“The Prince”).
The Occult Renaissance Church of Rome Page 38
