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By Robert Chazan

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Extra resources for Ajs Review, Fall 1989, No 2

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The divine attribute. Nahlmanides'conception has great affinity with that of the German Pietists, particularly from the main school of Judah he-Hasid and Eleazar of Worms. See Scholem, Major Trends, pp. 111-113, and Dan, Torat ha-Sod shel 'Ashkenaz, pp. 104-170. Hasidut Eleazar of Worms, Sefer ha-Shem, MS British Museum 737, fol. 223a: "It is customary for God to clothe the thoughts of His decrees, to show [them] to the prophets so that they will know that God has set His decrees. The prophet knows His thoughts according to the vision that he sees.

And cf. , Deut. 4:2, where Nahmanides follows Maimonides' opinion regarding the legal status of taqqanot (cf. Mishneh Torah, Hilkhot Mamrim 2:9). 68. Sefer ha-Miswot, loc. cit. 69. B. Septimus, "Nahmanides and the Andalusian Tradition," p. 18. It is of interest to note that Abraham Abulafia expresses the notion that the Written Torah comprises three subjects: f11Lnmve l~,p; see Idel, "Kitvei R. 'Avraham 'Abul'afiyah," pp. 178-179, 222 (and cf. now idem, Language, Torah, and Hermeneutics, pp. 48-49).

Also Bahya ben Asher, Kad ha-Qemah, in Kitvei Rabbenu Bahya, ed. Chavel (Jerusalem, 1970), p. 356. Nahlmanides' view on the 115b, if my interpretation is correct, should be distinguished from the view expressed many times in the zoharic corpus as well as in de Le6n's Hebrew theosophic texts regarding the angels being clothed in the form of mortal humans in their descent to the world. :Moses de Ledn's Sefer ha-Rimmon,ed. E. Wolfson, p. 316, and referencesto the Zohar in n. 22 ad loc. (Hebrew section).

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