By Robert Chazan
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Additional resources for Ajs Review, Fall 1989, No 2
635; Tosafot to b. v. mnn' xt; Abraham ben Nathan ha-Yarbi, Sefer ha-Manhig, ed. Y. Raphael (Jerusalem, 1978), 2: 638; R. 15 (in the name of the Tanhuma)and similarly in Jacob ben Asher, Tur, 'Orah Ilayyim, 24; Isaac ben Abba Mari, Sefer ha-'lttur (Vilna, 1874), Hilkhot Sisit, 69c; Perush ha-Roqeah 'al ha-Torah, ed. Ch. Konyevsky (Benai Beraq, 1981), 3:60 (concerning the authorship of this commentary see J. Dan, "The Ashkenazi Hasidic 'Gates of Wisdom,' Hommage a Georges Vajda,ed. G. Nahon and C.
Cf. Talmage, "Apples of Gold," p. 315. 142 ELLIOT R. WOLFSON ture as a map of kabbalistic symbols alone provides the reader with a proper understanding of the text. Similarly, Nalhmanides interprets Exod. '07Although this interpretation is designat(pi", one ed as the esoteric (naK Tpf•), Nahlmanides does not offer an alternative reading which he finds satisfactory. The same may be said with respect to his understanding of Moses' question in Exod. 3:13, "what is his name," Inw;m. 1'09To cite but one salient example of this.
87 When Scripture speaks of the pillar of fire that illuminated the way for the Israelites during the nighttime, it is referringto a physical manifestation of this very attribute of God and not to some symbolic correlate. Analogously, the pillar of cloud which accompanied the people in the daytime refers to the divine attribute of mercy, the Holy One, blessed be He. This is made clear in Nalhmanides' commentary to Exod. Thusthe explanationof the verse(rinanruTs)is that God [literally,the Name, tvn, clearlya referenceto or the attributeof mercy]89 dwelledin thecloudandwent the Tetragrammaton before them in the day in the pillar of cloud, and in the night His Court dwelled in the pillar of fire to give them light.
Ajs Review, Fall 1989, No 2 by Robert Chazan