Maareches Ha’Elokus, Ferrara, 1558. First Edition.
One of First Kabbalah Works Ever Printed!
First edition of the primary kabbalistic work Maareches Ha’Elokus, one of the foremost kabbalistic works to be printed. This sefer encompasses profound commentaries and explanations that are fundamental to the wisdom of kabbalah. It was printed the same year as the first printing of the Zohar, Tikkunei HaZohar and Sefer Hayetzirah!
Maareches Ha’Elokus is cited in numerous manuscripts authored by the greatest kabbalists, among them Rabbi Chaim Vital, the Ramak, Shl”a, Maharal of Prague. Even the Beis Yosef used this sefer as the source of his halachic ruling in Shulchan Aruch Ch. 28:62 regarding removing tefillin in a standing position.
This sefer was printed by Rabbi Yitzchak de Lattes, who is famous for his ruling regarding the printing of Sefer HaZohar printed that very same year in Mantua. The Arizal attested that Rabbi Yitzchak de Lattes was “the spark of a great tzaddik, chassid and kadosh.”
Mysterious Identities
The identity of the author of Maareches Ha’Elokus is unclear. The title page attributes it to Rabbeinu Peretz of the Baalei Tosfos, while the Ramak in Pardes Rimonim suggests that the author was actually Rabbi Todros Halevi, a nephew of the Yad Rama.
Due to its incredible depth and complexity, the text of Maareches Ha’Elokus was published alongside an eye-opening commentary whose author’s identity likewise remains an enigma.
Ferrara, 1558. First edition.
[6] 286 pages. 21 cm. Erasures and censor markings. Minute holes professionally restored. Light water stains. New binding.
Stefansky Sifrei Yesod-Classics #339
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The Spanish Expulsion
Rabbi Yehuda Chayat’s preface to Maareches Ha’Elokus encompasses chilling testimony to the trials and tribulations suffered by the refugees of the Spanish Expulsion in 1492. In this historic account, Rabbi Yehuda poignantly describes his wanderings and exiles, recounting of his meeting with the famed Chassid Yaabetz, upon whose request he authored his commentary to this kabbalistic work.
At the end of his preface, he presents fundamental guidance regarding kabbalistic works that are permissible to learn, while strongly cautioning learners to beware of other works that are prohibited for study.
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