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I: 66. Cf. b. Shabbat 63a; Yevamot 1 b and 24a. Of the many discussions concerning this rabbinic principle, see in particular I. Frankel, Peshat in Talmudic and Midrashic Literature (Toronto, 1956), pp. 71-77; R. Loewe, "The 'Plain' Meaning of Scripture in Early Jewish Exegesis," pp. 164-167; S. Kamin, Rashi's Exegetical Categorization, pp. 37-43. Maimonides' position is that in the case of an explicit tradition that is traced back to Mosaic revelation at Sinai it is possible for a halakhic exegesis to take the verse in a nonliteral way.

30 [in Hebrew]. In fact, however, Nahmanides did not intend this at all. See Nahmanides' explicit critique of Maimonides' position in Kitvei Ramban 1:148. Nahmanides was rather speaking generally of the appearance of angels in anthropomorphic forms. That this generic explanation is correct may be proven by the fact that after the relevant remark Nahmanides cites several other examples, one with Lot (cf. Gen. ) and two with Jacob (cf. Gen. 32:25 and 37:15), where the angels are in the form of a man, not specifically from the group of angels called 'tVt.

19. See also Katz, Halakhah weQabbalah, p. 31. 132 ELLIOT R. WOLFSON My food, as offeringsby fire"'arw' •nk',np nK(Num. 28:2),andit says,"the food of the fire [offering]" eK on) (Lev. 3:12), for they [the sacrifices]are food for the fire (vxK onS),and fromit to the [forcesof] fire(DVK),and the word VKis fromthe word K.... The word rK is a noun like the word vK, and [theexpression]rvKr~iV (cf. Lev. 78 This complicated exegesis serves as part of Nahmanides' effort to resolve the apparent tension between those biblical passages related to matters pertaining to sacrifices that employ the name Elohim, or any of its derivatives such as El, Elohekha, Elohehem, and so on, and the rabbinic teaching, attributed to Simeon ben Azai,79that in the scriptural mentioning of sacrifices only the Tetragrammaton is employed.

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