By Robert Chazan
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Those essays lay the basis for a convention of philosophical inquiry sufficient to polytheistic or "Pagan" spiritual traditions, together with specifically the non-reductive hermeneutics of fable and the idea of the polycentric divine manifold. contains the formerly released articles "The Theological Interpretation of Myth", "Offering to the Gods: A Neoplatonic Perspective", "Polycentric Polytheism and the Philosophy of Religion", in addition to the formerly unpublished "Neoplatonism and Polytheism" and "A Theological Exegesis of the Iliad, booklet One".
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Extra info for Ajs Review, Fall 1989, No 2
99. Cf. Keter Shem Tov, fol. , Shekhinah, who is called angel, "Kl,. BY WAY OF TRUTH 137 biblical accounts of angels assuming the form of men refer to the anthropomorphic manifestations-or even incarnation-of the created Glory ('ni in her descent to the world. , the Shekhinah,'0oo K•7), references given above, n. 86; cf. Ma'arekhet ha-'Elohut, chap. 4, fol. 72b, and chap. 13, fol. 185b. On fol. 31a, however, ibn Gaon states, in apparent contradiction to the former view, that Nahmanides "called the angels by the name 'Atarah ...
18:1which brings his position even closer to that reported by Justin, for according to that tradition the glory, which is not separate from God, appears to men in the form of angels. This is precisely the essence of Nahlmanides' esoteric doctrine of the malbush. '0 In that sense one can speak assuredly of a convergence of peshat and sod. The passage wherein this convergence is most clearly expressed occurs in Nalhmanides'commentary to the dialogue between Moses and God after the sin of the Golden Calf in Exod.
Perush, Lev. " 81. , where the need to combine the attributes of mercy and judgment is also connected to the act of sacrifices. For a study of a similar motif in much earlier sources, see Y. Baer, "The Service of the Sacrifice in Second Temple Times," Zion 40 (1975): 95-153 [in Hebrew]. BY WAY OF TRUTH 133 meaning of the biblical expression, ne, iw', and indeed on the basis of it rejects the view proferred by ibn Ezra. To take a few other examples from the Torah commentary where Nahmanides unequivocally understands the sensus litteralis of the biblical narrative in terms of kabbalistic theosophy.