The enterprise was contested from both directions. Jewish authorities did not accept readings that made their own tradition testify to Christian doctrine, and the readings were frequently offered with conversion in view. On the Christian side the material was suspect as magic. Much of the Hebrew learning that reached Pico and his successors came through converts working as translators and through Latin versions, rather than through study inside the tradition, and the distortions that introduced are part of what later scholarship has had to disentangle.
Its long consequence is nonetheless plain. Kabbalistic vocabulary entered European occult learning through this channel and stayed there. Cornelius Agrippa drew on it, later compilers systematised it, and the Latin anthology Kabbala Denudata, published in the 1670s and 1680s, put a body of translated Jewish material into the hands of readers with no Hebrew at all.
That is the line along which the Tree of Life reached nineteenth century ceremonial magic and, from there, the whole modern occult revival. When a tarot system assigns cards to paths on the Tree, or a magical order builds a grade structure on the sefirot, it is working with material that came down this route rather than out of Jewish practice directly. The atlas records the descent because the difference matters: the two traditions share a diagram and a vocabulary, and very little else.