Clifford Miller forwarding response From: Jay Rovner Sent: Wednesday, August 25, 2010 2:49 PM
Cliff Like I said, one must compare the texts to see if we are dealing with the same work, but it would seem that Heidi’s message must refer to Moses de Leon, so I do not understand how your message and forward below relates, since EJ Kabbalah article says “In the writings of *Eleazar of Worms<http://go.galegroup.com/ps/retrieve.do?inPS=true&prodId=GVRL&userGroupName=nysl_me_jethsoa&tabID=T003&searchId=R2&searchType=AdvancedSearchForm&contentSet=GALE&docId=GALE|CX2587505755> (beginning of the 13th century) esoteric traditions (concerning the names of the angels and the magical Names of God) are referred to as "kabbalah," e.g., in his Hilkhot ha-Kisse (in Merkabah Shelemah, 1921), and Sefer ha-Shem.” And in their article on EoW they say: His major theological work was Sodei Razayya ("Secrets of Secrets"). Four parts of this work were printed, although most of what is extant is found only in manuscripts. The first part, a study of the creation (Sod Ma'aseh Bereshit), describes how the earth, stars, elements, etc., were created. Eleazar wrote this part of his work as an exegesis based on the 22 letters of the Hebrew alphabet. This was in accordance with his belief (derived from Sefer * Yezirah ) that the alphabet, the word of God, was the source of existence. Eleazar included in this part ancient material from the Heikhalot and *Merkabah literature especially the Baraita de-Ma'aseh Bereshit and Shi'ur Komah. More than half of this part, the introduction and the letters Alef to Nun, was included in the Sefer *Razi'el (Amsterdam, 1701). The second part of the work, Sod ha-Merkavah ("Secret of the Divine Chariot"), deals with the secrets of the angels, the Holy Throne, the Chariot, the Divine Voice which speaks to the prophets, the Divine Glory revealed to them, and the ways of revelation and prophecy in general. Eleazar made use here of the teachings of *Saadiah Gaon , but also included long quotations from Heikhalot literature. Most of this part was printed by I. Kamelhar as Sodei Razayya (1936). The third and largest part Sefer ha-Shem ("The Book of the Holy Name") contains very little theological discussion; most of it is devoted to a systematic exegesis of the names of God, using all the exegetical and homiletical methods which were used by the Ḥasidim. Eleazar defined three layers in God's manifestation: (a) the Shekhinah or Kavod, which has shape and form so it may be seen by prophets, (b) the Borei, which has a faint shape, hears prayers, and performs miracles and wonders, (c) El Elyon, which has no shape or form. The fourth part is a treatise on psychology, Ḥokhmat ha-Nefesh (Lemberg, 1876). The main problem analyzed is the various ways by which a connection is established between the soul and the divine world. Parts of this work discuss other problems, e.g., the meaning of dreams, the fate of the soul after death, etc. The fifth and last part of the work is a commentary on Sefer Yeẓirah (Przemysl, 1883) and contains detailed instructions for the creation of a *golem . Eleazar wrote one other important theological work, Sefer ha-Ḥokhmah, in which he described the various fields of theological study, as well as the methods used in this study. A major part of this work is concerned with exegesis of Holy Names. Jay Rovner, PhD Manuscript Bibliographer Library of The Jewish Theological Seminary 3080 Broadway New York City, New York 10027 (212) 678-8045
