During the Renaissance, Kabbalists attempted to synthesize and interpret Kabbalah through a Neoplatonic lens, based on the belief that Plato had studied the secrets of Judaism. Join us as we explore the secret of Plato and Kabbalah in the Italian Renaissance.

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00:00 Platonism and Kabbalah during the Renaissance
01:30 Shout out
04:06 Changing Favours
06:27 The Rise of Plato
15:14 How did Plato know Kabbalah?
20:12 Prisca Theologia, Perennial Philosophy
24:58 Case Study: The Sefirot
32:57 Italy vs Spain
37:57 Ripple Effects of the Renaissance
41:01 Summary
43:34 Reading Recs
43:57 Thank you & Shout out

Sources and Recommended Readings:
• Abraham Melamed, “The Myth of the Jewish Origins of Philosophy in the Renaissance: from Aristotle to Plato,” in Jewish History, 26(1-2), 2012, pp. 41–59., 214—219.
• Abraham Melamed, The Myth of the Jewish Sources of Science and Philosophy, 2009, pp. 214-219, 299-315
• Abraham Melamed, The Philosopher-King in Medieval and Renaissance Jewish political Thought (Albany, 2002), 229, n. 30.
• Alexander Altmann, "Lurianic Kabbalah in a Platonic Key: Abraham Cohen Herrera's Puerta del Cielo," HUCA 53 (1982)
• Chaim Wirszubski, Pico della Mirandola’s Encounter with Jewish Mysticism
• Hava Tirosh-Rothschild, Between Worlds: The Life and Thought of Rabbi David ben Judah Messer Leon (Albany, 1991), 50, 233.
• Miquel Beltran, The Influence of Abraham Cohen de Herrera's Kabbalah on Spinoza's Metaphysics. Leiden, The Netherlands: Brill, 2016
• Moshe Idel "Differing Conceptions of Kabbalah in the Early 17th Century,"in I. Twersky and B. Septimus, eds., Jewish Thought in the 17th Century (Cambridge: Harvard University Press, 1987), 138-41, 155-57
• Moshe Idel, "Jewish Mystical Thought in the Florence of Lorenzo il Magnifico," in La cultura ebraica all'epoca di Lorenzo il Magnifico, ed. D. Liscia Bemporad and I. Zatilli (Florence, 1998), pp. 31-32
• Moshe Idel, "Kabbalah and Ancient Philosophy in R. Isaac and Judah Abravanel", in The Philosophy of Leone Ebreo, eds. M. Dorman and Z. Levi (Tel Aviv, 1985) (in Hebrew), pp. 73-112, 197.
• Moshe Idel, "Kabbalah, Platonism and Prisca Theologia: the Case of Menashe ben Israel,” Menasseh ben Israel and his World, Leiden, The Netherlands: Brill, 1989, pp. 207-219.
• Moshe Idel, "The Anthropology of Yohanan Alemanno: Sources and Influences," Topoi 7 (1988): pp. 201-10; reprinted in Annali di storia dell'esegesi 7 (1990): 93-112;
• Moshe Idel, “The Magical and Neoplatonic Interpretations of The Kabbalah in the Renaissance,” in Jewish Thought in the Sixteenth Century, by Bernard Dov Cooperman (ed.), Cambridge, MA: Harvard University Press, 1983, pp. 186-242
• Moshe Idel, “Italy in Safed, Safed in Italy: Toward an Interactive History of Sixteenth-Century Kabbalah,” in David B. Ruderman and Giuseppe Veltri, eds., Cultural Intermediaries: Jewish Intellectuals in Early Modern Italy, University of Pennsylvania Press, 2004, p. 243
• Moshe Idel, “Jewish Kabbalah and Platonism in the Middle Ages and Renaissance” in Lenn Goodman, Neoplatonism and Jewish Thought, State University of New York Press, 1992, pp. 319-351
• Moshe Idel, “Metamorphoses of a Platonic Theme in Jewish Mysticism,” in Jewish Studies at the Central European University 3: 67
• Moshe Idel, “Particularism and Universalism in Kabbalah, 1480-1650,” in Essential Papers on Jewish Culture in Renaissance and Baroque Italy, edited by David B. Ruderman, 1992, p. 327-8, 338
• Moshe Idel, Kabbalah in Italy, 1280-1510: A Survey, Yale University Press, 2007
• Richard Popkin, “Spinoza, Neopiatonic Kabbalist?,” in Lenn Goodman, Neoplatonism and Jewish Thought, 1992, pp. pp. 367-410
• S. Toussaint, "Ficino's Orphic Magic or Jewish Astrology and Oriental Philosophy? A Note on Spiritus, the Three Books on Life, Ibn Tufayl, and Ibn Zarza," Ac- cademia 2 (2000): 19-33

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