  One term in particular found in some key passages, kol or “all”, has attracted a good deal of attention of late. Building on the observations of several scholars, Elliot Wolfson (1990; see esp. p. 80, nn. 14–16, for references to earlier work on the topic) examines closely the two different senses in which Ibn Ezra uses the term. At times it refers to the totality of created entities, but in other passages it refers to an entity that comprises all things within itself in ideal form—not God, but the demiurge (yoser bereishit).  This dual meaning can be traced back to Proclus, and its usage highlights the neoplatonic trend in Ibn Ezra’s thought. Howard Kreisel (1994) has rejected this interpretation. Kreisel criticizes the emphasis upon “neoplatonism” here; he encloses the term in quotation marks, as the present writer tends to do, and for much the same reasons. Medieval Jewish neoplatonism is an ill-defined term, and all attempts to explicate Ibn Ezra’s “neoplatonism” are problematic, forcing scholars to note numerous points of agreement between Ibn Ezra and the Aristotelians—which, in turn, cannot be divorced from the neoplatonic interpretations informing Islamic Aristotelianism in general. Kreisel argues that, when read closely in context, the texts in question display one meaning only for kol—God, the Creator God, and not the demiurge.