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Extra resources for Ajs Review, Fall 1989, No 2
Such a principle does not seem to me to have anything uniquely or intrinsically kabbalistic about it, even though kabbalists may have employed some such view in their theosophic systems. See the commentary of Menahem Recanati to Num. 21:8, fol. 77d. Recanati cites the i 9" "esoteric" interpretation (sod) of Nahmanides and calls it peshal; 'D• "T ,n1'12• IK , D'f, , twon. Recanati goes on to suggest, in contrast to Nahmanides' view, an esoteric interpretation based on a zoharic passage (cf. Zohar 3:130b).
Avraham 'Abul'afiyah," analysis is a passage from Sefer position. According to by Abulafia resembles p. hmanides' to the Abulafia the Torah is given in three ways that correspond (literal), tvv, (interpretatw tive or explanatory), and vrn or rrK(homiletical and legendary or mythical). "It was necessary of these three ways. The first ones means for the Torah to perfect the house of the righteous by are dependent on the literal sense (t~Wo) .... , the verse's] interpretation are in accordance with their literal (01Dv), for even the words of interpretation (W'in 'rf') when And the third are the homiletical and legendary sense [or mythical] (alwivz).
23:20 (ed. Weiser, 2:162); and see Nalhmanides' commentary to Exod. 33:12. 83. Perush, Exod. 14:19 (p. 351). 84. The notion of the court of God has its origin in rabbinic 'aggadah. Cf. Genesis Rabbah 51:2 (ed. Theodor-Albeck, p. 533); Exodus Rabbah 12:4. For Nalhmanides, as other kabbalists, the reference is to the Shekhinah, the attribute of judgment. , Perush to Gen. 19:24, Exod. 13:21, Num. 15:25; Deut. 8:18. 'K 85. Cf. Isaac of Acre, Me'irat 'Einayim, p. ;1 "1n2 D''•flnn IK' 1x And see Be'ur le-Ferush hamfln D'nftK KMnV D';nK iT "Kt l 11'2 "l •n In lV, N' KtK Dm'r.