(known as Eleazar Roke'aḥ; c.1165-c.1230). Kabbalist, halakhic scholar, and religious poet; the most prominent writer and chief spokesman of the ḥasidé Ashkenaz and the best-known disciple of its leader, Judah He-ḥasid. He and his family were victims of the Crusaders, probably during the Third Crusade, when his wife and daughters were killed and his son was wounded, dying some time later. Rabbi Eleazar described the persecutions and his family's tragedy in a memoir, and dedicated a poem to his wife and daughters. In the preface to his Sefer ha-Ḥokhmah ("The Book of Wisdom"), written in 1217, he describes his loneliness after the death of his teacher Judah he-Ḥasid in that year, when he was left without children and without a teacher and felt that the long line of his family as well as of the secret tradition which he inherited were coming to an end.
Eleazar's works include a major halakhic treatise, the book Roke'aḥ, which he prefaced with two chapters dealing with ethics---one on the "Ways of Ḥasidism" and the other on Repentance. These chapters became very popular and were copied and printed as separate treatises. Eleazar's major work, however, was his detailed commentary on the prayers, the first of the Middle Ages. Eleazar probably wrote it several times; three versions have survived in three manuscripts. The differences between them seem to be the result of the author's own editing and additions. The commentary includes many sections dealing with the theological meaning and mystical significance of the prayers.
Rabbi Eleazar's major work in mysticism was Sodé Razayya ("The Secrets of Secrets"), written after his teacher's death and summarizing the esoteric traditions of the Ḥasidé Ashkenaz. It includes five treatises: Sod Ma'aseh Bereshit ("The Secret of Genesis"), Sod ha-Merkavah ("The Secret of the Chariot"), Sefer ha-Shem ("The Book of the Holy Name"), Ḥokhmat ha-Nefesh ("Psychology"), and a commentary on Sefer Yetsirah. Eleazar made use of Judah he-Ḥasid's works in these treatises, copying and paraphrasing his teacher's ideas. He was strongly influenced by alphabetical and numerological speculation, contemplation of the Divine Names, the mysteries of the Divine Chariot, and other kabbalistic themes. Eleazar held that the Divine light or glory (Heb. kavod) once revealed to the prophets can still become visible to chosen mystics, thus bridging the void between God's transcendence in the realms above and mortal man here below. To attain this vision, one must continually seek God through a life of piety (Ḥasidut) demanding saintliness and humility, prayerful devotion and contemplation, altruism, religious example, and love of one's fellow man. According to Eleazar, the formulation of each blessing enables man to approach God as an intimate friend, while "no monument sheds such glory as an untarnished name." Many kabbalists in subsequent generations made use of Eleazar's works. He was regarded by many of them as a sage, possessor of mystical secrets and powers.
