By Nelson, M

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Extra resources for Association for Jewish studies 1997- 22(1)

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215 ff. This is not to say that both Abulafiaand Gikitilliawere not interestedin exegesis. This is surelynot the case. Abulafia's ANDTHEGARDENOFEDEN EXEGESIS LURIANIC 39 structured usingScriptureas a basisforits kabbalisticexegesis. Even as we have to the Zohar,7the Etz Hayyim Lurianictexts which are quasi-commentaries of them. Not as one be included cannot only is the Zoharabsentfrom corpus the Etz Hayyim,Scriptureitself rarelyentersinto the purviewof Lurianic discourse,and when it does, it is adducedonly to illuminatea point in the theosophicsystem.

21Yet it is clear that the two stories deal with the same family and situation:the time, place, and complementaryand overlappingdetailsof each versionare 17. See Exodus21:10, wherethree obligationsarespecified:food, clothing,andsexualobligations. 18. See Maimonides,MishnehTorah,Lawsof Marriage12:1-2. 19. This contentionprovidedthe basis of the firstresponse. 20. , Ketubbot(5:7) 63a. The husbandalso has conjugaldutiesto his wife (ibid. 63a). 21. Therepresentative or even the petitioner,sometimesrecordingeverythingandothertimes editing,reformulating, shorteningthe queryas he deemedfit.

84-87. 11. Forthe Lurianists,kabbalisticexegesis (accordingto the principlesset up by Luravia his disciples)is a messianicact, the finalact of redeemingScripturefromits concealedstate. 12. This ideahas beenrecentlydevelopedby E. R. Wolfsonin "BeautifulMaidenWithout Eyes: Pesah and Sod in Zoharic Hermeneutics," in The Midrashic Imagination, ed. M. , 1993),pp. 155-204 idem,"TheHermeneutics in the Zohar,"Religion18 (1988) andE. Segal,"TheExegetical RevelationandInterpretation Craftof the Zohar,"AJSReview(1992): 31-48.

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