JUDAICA - Wisdom In Torah

eliezer fischel ben isaac of strzyzow
utters only a portion of the praise of Him at whose word the
world came into being” (Gen. R. 32:3).
Bibliography: Weiss, Dor, 2 (19044), 149; Hyman, Toledot,
180–1; Zunz-Albeck, Derashot, 143; Bacher, Tann, S.V.
[Alter Hilewitz]
ELIEZER FISCHEL BEN ISAAC OF STRZYZOW (end of
18th century), Galician kabbalist. Eliezer, who was born and
lived in Strzyzow near Tarnopol, was close to the circle of the
kabbalists of the Klaus of Brody, and devoted four books to
the exposition of kabbalistic teaching in which the principles
of Lurianic doctrine were presented in a more lucid way than
in earlier works. His works include:
(1) Sefer Olam ha-Gadol, also called Midrash la-Perushim
(Zolkiew, 1800); (2) Sefer Olam Eḥad, on the unity of God according
to kabbalistic teaching (ibid., 1802); (3) Sefer Olam
Barur, on the doctrine of the elevation of sparks (niẓoẓot) and
purification of souls (ibid., 1800?); and (4) Sefer Olam Hafukh,
homilies on morality in Kabbalah (ibid., 1800?).
In addition to his works on Kabbalah, he also published
Olam Va’ed (1849), on the calculation of the seasons and new
moons (first days of months). Eliezer was nevertheless considered
one of the leading opponents of Ḥasidism and several
of his books contain both explicit and implicit criticism of the
practices of the Ḥasidim.
[Gershom Scholem]
ELIEZER OF BEAUGENCY (fl. 12th century), biblical commentator
from N. France. Nutt was of the opinion that Eliezer
was a student of *Samuel b. Meir but there is no clear-cut
evidence in support of this view. Few biographical details
are known of him. He had a knowledge of Latin and often
cited the Vulgate in his commentaries. Three of his commentaries
have been preserved: on Isaiah (publ. by Nutt, 1879),
on Ezekiel, and on the minor prophets (both publ. by S.
Poznański, 1907–13). From references in these works and in
those of other exegetes, however, it appears that Eliezer also
wrote commentaries on the Pentateuch, Jeremiah, Psalms,
Ecclesiastes, and Daniel. It is possible that he covered all the
books of the Bible. Generally speaking Eliezer followed the
literal method of interpretation of the Bible adopted by his
French predecessors Rashi, Samuel b. Meir, and Joseph Kara.
Although he did not cite these commentators frequently, it
is quite clear that he relied upon them. Eliezer held Rashi in
great esteem and called him simply “our teacher” or “our illustrious
teacher.”
In his attempts to give a literal exegesis of the Bible
Eliezer ignored rabbinic exegesis to an even greater degree
than his French colleagues. He occasionally referred to the
Midrashim but adds that he would not utilize them since
they were not in accordance with the plain sense of the verse
(cf. his comments on Zech. 7:3; Ezek. 43:17). His comments
on certain verses conflicted with the halakhah (e.g., Isa. 9:6).
Nevertheless, he did concur at times with the homiletical interpretation.
Eliezer attempted to identify the historical events
alluded to by the prophets and their significance, sometimes
interpreting the events to apply to the prophets’ own times; on
other occasions he applied them to the future. In his identifications
he was greatly influenced by the Sefer *Josippon. He also
placed greater emphasis than did his French predecessors on
the problems of dating the prophecies and the editing of the
books (cf. his introduction to Isaiah). Like his contemporary,
Joseph *Bekhor Shor, Eliezer attempted to give a rational explanation
of the supernatural miracles (e.g., Isa. 30:26; Zech.
4:3). On the other hand he believed that the constellations
influenced man’s fate. Orion and the Pleiades controlled the
movements of the planets and at their command the world
was destined for good or evil, war or peace, famine or plenty,
everything in its season (Amos 5:8 and in greater detail in Isa.
38:1). His comments were usually brief and to the point, but
his comments on the building of the Temple in Ezekiel constitute
an exception which he justified because of the farfetched
interpretations given by other exegetes.
In its simplicity and clarity Eliezer’s style was similar to
that of his French colleagues. His language was studded with
biblical and talmudic phrases and expressions, but he also
coined new terms and expressions. Eliezer paid little attention
to questions of grammar. Like Rashi, he followed the system
of *Menahem b. Saruq and *Dunash ibn Labrat. In his exegesis
he was usually guided by the cantillation signs (e.g., Isa.
6:3), though occasionally he disregarded them. On occasion
he drew upon the Targum, but here also he did not hesitate to
disagree when he felt that its interpretation was contrary to the
literal meaning. In order to determine the exact biblical text
Eliezer examined various manuscripts which were available to
him in France. There were instances when the spelling in his
text differed from the present masoretic text (e.g., Ezek. 8:16;
Micah 6:7). Many of the French words (*la’azim) of which he
makes use are derived from Rashi’s commentary. Eliezer resorted
to the Vulgate, which he attacked together with Christological
interpretations of the Bible (cf. Isa. 7:14; 9:5). At times
his remarks reflect the conditions of his own times. For instance,
in his commentary on Ezekiel 37:12, “I shall bring you
to the land of Israel,” he stated: “This verse is a great comfort
to all those who die a martyr’s death and even to those who
do not make the supreme sacrifice since they constantly suffer
shame, disgrace, and physical abuse when they refuse to
acknowledge false gods.”
Bibliography: S. Poznański (ed.), Perush al Yeḥezkel u-Terei
Asar le-Rabbi Eli’ezer mi-Belganzi (1913), introduction.
[Avraham Grossman]
ELIEZER OF TOUL (d. before 1234), French tosafist. Eliezer
came from Toul, near the German border. He studied under
*Isaac b. Samuel the Elder of Dampierre. For some time
he lived in Boppard, Germany, where he served as a tutor in
the household of one of the local leaders of the community.
When the latter withheld his remuneration, the case was referred
to the rabbis. Eliezer’s talmudic discussions appear in
the works of later *posekim, the disciples of *Meir b. Baruch
330 ENCYCLOPAEDIA JUDAICA, Second Edition, Volume 6