Difference between revisions of "Commentators:R. Avraham ibn Ezra/0"
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<li><b>Talmudic novellae</b> – No such works.</li> | <li><b>Talmudic novellae</b> – No such works.</li> | ||
<li><b>Halakhic codes</b> – No such works</li> | <li><b>Halakhic codes</b> – No such works</li> | ||
− | <li><b>Responses to the works of others</b> – | + | <li><b>Responses to the works of others</b> – </li> |
<li><b>Responsa</b> –  No such work.</li> | <li><b>Responsa</b> –  No such work.</li> | ||
</ul> | </ul> | ||
Line 113: | Line 113: | ||
<li><b>Peshat and derash</b> –  Emphasis on Peshat.<fn><br/>However,it should be noted that  there are instances where Ibn Ezra strays from the peshat. See ,H. Norman Strickman;. <i>Abraham Ibn Ezra's non-literal interpretations</i>. Hakirah 9 (N. Y. 2010) 281-296.</fn></li> | <li><b>Peshat and derash</b> –  Emphasis on Peshat.<fn><br/>However,it should be noted that  there are instances where Ibn Ezra strays from the peshat. See ,H. Norman Strickman;. <i>Abraham Ibn Ezra's non-literal interpretations</i>. Hakirah 9 (N. Y. 2010) 281-296.</fn></li> | ||
<li>In his introduction to his commentary on the Torah,Ibn Ezra writes:</li> | <li>In his introduction to his commentary on the Torah,Ibn Ezra writes:</li> | ||
− | <li>"This Book of Jasher( | + | <li>"This Book of Jasher ( this commentary on the Torah), composed by Abraham the Poet; is bound buy ropes of grammar."<br/>"I will not show favoritism to anyone when it comes to interpreting the Torah.<br/>"I will, to the utmost of my ability, try to understand every word [in Scripture] and the do my best to explain it.<br/>"I will not make mention of the reasons offered by the masoretes as why certain words are spelled full and at other times defectively because all their reasons are of a Midrashic nature...<br/><br/>"The literal meaning of a verse is never negated by the Midrashic interpretations for there are 70 faces to the Torah. However, with regard to verses which deal with laws, statutes, and regulation, if we find two possible interpretations for a verse and one of them is in keeping with interpretation of the transmitters of tradition, all of whom were righteous men, then without reservation and with all of our might we will rely on the truth of their words"(<i>Ibn Ezra's Commentary on the Pentateuch</i>;Translated and Annotated by H. Norman Strickman & Arthur Silver; New York 1988, p 1; 17-19).</li> |
<li>. Elswhere, bn Ezra insists that  Rabbinic interpretations  are to be accepted  with regards to halakhic practice even in cases where they do not appear to be in keeping with the literal meaning of the text.<fn>See Ibn Ezra on Genesis: 1:26.</fn></li> | <li>. Elswhere, bn Ezra insists that  Rabbinic interpretations  are to be accepted  with regards to halakhic practice even in cases where they do not appear to be in keeping with the literal meaning of the text.<fn>See Ibn Ezra on Genesis: 1:26.</fn></li> | ||
<li>Aggadic interpretations which are not in keeping with the literal meaning of the text do not have to be taken at face value</li> | <li>Aggadic interpretations which are not in keeping with the literal meaning of the text do not have to be taken at face value</li> | ||
Line 131: | Line 131: | ||
<li>God is the All.</li> | <li>God is the All.</li> | ||
<li>Purpose of man is to know God, obey His laws, and cling to God.</li> | <li>Purpose of man is to know God, obey His laws, and cling to God.</li> | ||
− | <li> | + | <li>Defense  Rabbinic Judaism from attacks by Karaites. </li> |
</ul> | </ul> | ||
</subcategory> | </subcategory> | ||
Line 145: | Line 145: | ||
<subcategory>Significant Influences | <subcategory>Significant Influences | ||
<ul> | <ul> | ||
− | <li><b>Earlier Sources</b> – R. Saadiah Gaon (892-942 C.E.) R. Judah ibn Chayyu( c. | + | <li><b>Earlier Sources</b> – R. Saadiah Gaon (892-942 C.E.) R. Judah ibn Chayyu( c. 950-1000); R. Jonah ibn Janach (c. 920-c 970); R Menahchem ben Saruk (c. 910- c. 970 C.E.); Dunash ben Labrat (920-990 C.E.), R. Moshe, Ha-Kohen ibn Giqatilah(11th century); R. Solomon ibn Gabirol.(1020-1070 C.E.)</li> |
<li><b>Teachers</b> – </li> | <li><b>Teachers</b> – </li> | ||
− | <li><b>Foils</b> –  Post Talmudic midrashic commentaries. .He writes:   [The midrashic method] " was adopted   by the scholars in the land of the Greeks and Romans,They do not rely on grammar but rather on Midrashic exegesis... Since the the interpretations quoted in these works are already found in the books of the ancients, why do these later interpreters tire us by writing them again....Anyone with a little bit of intelligence and certainly one who has knowledge of the Torah can create his own Midrashim. The Midrashic interpretations are like clothes to the naked body. Concerning such interpretations our sages of blessed memory said, a verse never loses its literal meaning." Ibn Ezra's Commentary on thr Pentaeuch; translated and annotated by H. Norman Strickman and Arthur Silver; N.Y. 1988. pp.11;13.</li> | + | <li><b>Foils</b> –  Post Talmudic midrashic commentaries. .He writes:   [The midrashic method] " was adopted   by the scholars in the land of the Greeks and Romans,They do not rely on grammar but rather on Midrashic exegesis... Since the the interpretations quoted in these works are already found in the books of the ancients, why do these later interpreters tire us by writing them again....Anyone with a little bit of intelligence and certainly one who has knowledge of the Torah can create his own Midrashim. The Midrashic interpretations are like clothes to the naked body. Concerning such interpretations our sages of blessed memory said, a verse never loses its literal meaning." (Ibn Ezra's Commentary on thr Pentaeuch; translated and annotated by H. Norman Strickman and Arthur Silver; N.Y. 1988. pp.11;13.).</li> |
+ | <li>Karaitic Commentaries on the Torah.</li> | ||
+ | <li>Christian Commentaries.</li> | ||
</ul> | </ul> | ||
</subcategory> | </subcategory> | ||
Line 164: | Line 166: | ||
<subcategory>Later exegetes | <subcategory>Later exegetes | ||
<ul> | <ul> | ||
− | <li>Rabbi David Kimchi | + | <li>Rabbi David Kimchi (1160-1235)</li> |
<li>Rabbi Moshe ben Nachman (1195-1270)</li> | <li>Rabbi Moshe ben Nachman (1195-1270)</li> | ||
<li>Rabbi Levi ben Gershon (1288-1344).</li> | <li>Rabbi Levi ben Gershon (1288-1344).</li> | ||
Line 172: | Line 174: | ||
<subcategory>Supercommentaries | <subcategory>Supercommentaries | ||
<ul> | <ul> | ||
− | <li></li> | + | <li>–</li> |
<li> Filwarg, Yonah<i>.</i> <i>Benei Reshef</i>. Petrogrd , 19:00</li> | <li> Filwarg, Yonah<i>.</i> <i>Benei Reshef</i>. Petrogrd , 19:00</li> | ||
<li>Krinsky, Yehudah Leib. Mechokeke Yehudah, New York 1975.</li> | <li>Krinsky, Yehudah Leib. Mechokeke Yehudah, New York 1975.</li> | ||
− | <li>/Netter, Shelomo Zalmen. Pirush al Ibn Ezra (in Horeb  editions of Mikra'ot Gedolot. New York Berlin, 1928)</li> | + | <li>Lipshitz, Avraham.Pirush R. Avraham ibn Ezra Al Hoshe'a., New York, 1988. </li> |
+ | <li>Netter, Shelomo Zalmen. Pirush al Ibn Ezra (in Horeb  editions of Mikra'ot Gedolot. New York Berlin, 1928)</li> | ||
<li>Meijler, Yitzchak. Ezrah Le-Havin, Saint Petersburg. 1902.</li> | <li>Meijler, Yitzchak. Ezrah Le-Havin, Saint Petersburg. 1902.</li> | ||
<li><address>Shemual ibn Motot. Megillat Setarim in Margaliot Tuva.Jerusalem, 1973 </address></li> | <li><address>Shemual ibn Motot. Megillat Setarim in Margaliot Tuva.Jerusalem, 1973 </address></li> | ||
− | <li></li> | + | <li>–Simon, Uriel. Shenei Pirushei R. Avraham ibn Ezra Le-Terei  Asor; Kerech Alef, Hoshe'a ,Yo'el, Amos. Israel, 1989.</li> |
<li>Yosef Ben Eliezer  Tov-Elem Ohel Yosef in Margaliot Tuva.Jerusalem, 1973 ..</li> | <li>Yosef Ben Eliezer  Tov-Elem Ohel Yosef in Margaliot Tuva.Jerusalem, 1973 ..</li> | ||
</ul> | </ul> |
Version as of 07:18, 1 May 2016
Ibn Ezra – Intellectual Profile
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Name | R. Avraham ben Meir Ibn Ezra ר' אברהם בן מאיר אבן עזרא, ראב"ע |
---|---|
Dates | 1092 – 1167 |
Location | Andalusia / Italy / Provence / France / England |
Works | Commentaries on Torah and part of Nakh, math, science, and grammar works. |
Exegetical Characteristics | |
Influenced by | R. Saadia Gaon, R. Yonah ibn Janach, R. Yehudah Hayuj |
Impacted on | Most Jewish Bible commentators. His though great impact on Chasidei Ashkenzaz |
Background
Life
- Name –
- Hebrew name – Avraham ben Meir ibn Ezra1
- _ name –
- Dates – 1092-11672
- Location – Spain, Italy,France, Provence, England. Some maintain that Ibn Ezra visited Egypt, Israel, Babylonia and India. However, there is no real evidence to back up these assertions.
- Education – Bible, Talmud3, Midrash, Grammar, Philosophy, Mathematics, Astronomy, Astrology,4 and Poetry.
- Occupation – Poet,5 teacher, and Bible commentator
- Family – Son Isaac – Isaac was a poet of note who spent most of his life in the Near East; Isaac is reported to have converted to Islam while in Babylonia.6 He later returned to Judaism. A heartrending lament by Ibn Ezra7 reveals that Isaac predeceased his father.8
- Teachers –
- Contemporaries – R. Yehuda Ha-Levi,9 Rabbi Moshe ibn Ezra,10 Rabbi Joseph ibn Tzadik,11 Rashbam,12 R. Tam.13
- Students –
- Time period – Almohades invasion of Moslem Spain ( 1147).
- The Alomohades gave the Jews the choice of conversion to Islam, emigration or death.
- Ibn Ezra wrote an elegy lamenting the destruction of the Jewish communities in Spain by the Almohades. It is a unique poem, for it is the only “clear cut example of a poetical Jewish reaction to an outbreak of Islamic persecution.”14
"O woe! Misfortune from heaven has fallen upon Sefarad [Spain];
My eyes, my eyes flow with tears.
...................................................
"The Exile dwelt there blamelessly in safety
Without interruption for a thousand and seventy years.
But the day came when her people were banished and she became like a widow. " 15... - In addition, the first (1095) and second crusades.(1150) took place during his lifetime........................................................................................................
- –
- World outlook –
- According to I.E. man’s rational soul separates a human being from the rest of the animal kingdom. The soul is a tabula rasa when first placed in the body. It is put there in order to be developed. If a human being develops his rational soul, then it acquires eternal life. The commandments of the Torah keep the body and the mind pure, so that the soul can fulfill its destiny.
- "The soul is destined to return to God the glorious who gave her. She was placed in the body to be shown the Lord’s work, to study the works of her Master and to observe His commandments."
- "Man’s soul is unique. When it is first placed in the body… it is like a tablet set before a scribe. When God’s writing is inscribed upon this tablet…then the soul clings to God both while it is yet in man and later after it leaves the human body."
"It is only when a person knows the sciences and the secret of God’s
Throne and the “Chariot” and knows God, his soul cleaves to
God while he is yet alive and continues clinging to God after it leaves his body". (See H. Norman Strickman,The Secret of the Torah; A Translation of Ibn Ezra's Yesod Mora Ve-Sod Ha-Torah New Jersey, 1995, p. 148-149. Yesod Mora: 10:2). - Ibn Ezra was...well versed in the philological, scientific and philosophical studies cultivated by Arabs and Jews in his native land. " (I. Husik, A History of Medieval Jewish Philosophy, New York 1916, p. 187.)
- Ibn Ezra was a Neo-Platonists (ibid. p.184).Julius Guttmann referred to him as “the last in the line of Jewish Neoplatonists”.( Guttmann,Julius. Philosopies of Judaism; New York, 1964).
Works
- Biblical commentaries – Commentary on the Pentateuch, Short Commentary; Long commentary on Exodus, Edited by Asher Weiser. Mosad Ha-Rav Kook 1976.
- Commentary on the Pentateuch, Torat Chaim. Mosad Ha-Rav Kook, 1986
- Commentary on the Pentateuch; Chumash Mechokekei Yehudah, R. Yehudah Leib ben R. Yitzchak Krinsky, reprint, N.Y. 1975.
- Commentary on Isaiah. Mikra'ot Gedolot; Ibn Ezra on Isaiah, Ed. and translated by Michael Friedlander.
- The Minor Prophets, Mikra'ot Gedolot
- Job, Mikraot Gedolot.
- Song of Songs. Mikra'ot Gedolot.
- Ecclesiastes. Mikra'ot Gedolot.
- Daniel. Mikra'ot Gedollot
Psalms.Mikra'ot Gedolot. - . The Five Scrolls. Mikra’ot Gedollot
- Rabbinics –
- Talmudic novellae – No such works.
- Halakhic codes – No such works
- Responses to the works of others –
- Responsa – No such work.
- Jewish thought – There are many parallels between the teachings of Ibn Ezra and those of Maimonides (1138–1204). A strong case can be made that the works of Ibn Ezra influenced Maimonides.16 Ibn Ezra also impacted on the Chasidei Ashkenaz.17
- Misattributed works – Commentary to Proverbs.
Torah Commentary
Characteristics
- Verse by verse / Topical – Basically a verse by verse commentary. However, there are many exceptions. His commentary contains long essays on philosophical issues, on God's name,18 on the Priestly Garments, on the Ten Commandments, the Golden Calf and other themes. The essays are occasionally introduced with the words Abraham the Authors says, or the Words of Abraham.
- Genre –
- Structure –
- Peshat and derash – Emphasis on Peshat.19
- In his introduction to his commentary on the Torah,Ibn Ezra writes:
- "This Book of Jasher ( this commentary on the Torah), composed by Abraham the Poet; is bound buy ropes of grammar."
"I will not show favoritism to anyone when it comes to interpreting the Torah.
"I will, to the utmost of my ability, try to understand every word [in Scripture] and the do my best to explain it.
"I will not make mention of the reasons offered by the masoretes as why certain words are spelled full and at other times defectively because all their reasons are of a Midrashic nature...
"The literal meaning of a verse is never negated by the Midrashic interpretations for there are 70 faces to the Torah. However, with regard to verses which deal with laws, statutes, and regulation, if we find two possible interpretations for a verse and one of them is in keeping with interpretation of the transmitters of tradition, all of whom were righteous men, then without reservation and with all of our might we will rely on the truth of their words"(Ibn Ezra's Commentary on the Pentateuch;Translated and Annotated by H. Norman Strickman & Arthur Silver; New York 1988, p 1; 17-19). - . Elswhere, bn Ezra insists that Rabbinic interpretations are to be accepted with regards to halakhic practice even in cases where they do not appear to be in keeping with the literal meaning of the text.20
- Aggadic interpretations which are not in keeping with the literal meaning of the text do not have to be taken at face value
- Ibn Ezra concludes his introduction to his commentary on the Pentateuch as follows:
- "Heaven forbid that we should join the Sadducees who claim that the traditions of the Rabbinic sages contradict the literal meaning of Scripture and the rules of grammar. The fact of the natter is that our ancient sages are true and all their words are true. (Ibn Ezra's Commentary on the Pentaeuch;Translated and Annotated by H. Norman Strickman & Arthur Silver; New York 1988, ; 17-19)
- Ibn Ezra employs philosophy,21 numerology22 and astrology23 to explain biblical texts.
Methods
- –
Themes
- God is incorporeal.
- God is the All.
- Purpose of man is to know God, obey His laws, and cling to God.
- Defense Rabbinic Judaism from attacks by Karaites.
Textual Issues
- Manuscripts –
- Printings –
- Textual layers –
Sources
Significant Influences
- Earlier Sources – R. Saadiah Gaon (892-942 C.E.) R. Judah ibn Chayyu( c. 950-1000); R. Jonah ibn Janach (c. 920-c 970); R Menahchem ben Saruk (c. 910- c. 970 C.E.); Dunash ben Labrat (920-990 C.E.), R. Moshe, Ha-Kohen ibn Giqatilah(11th century); R. Solomon ibn Gabirol.(1020-1070 C.E.)
- Teachers –
- Foils – Post Talmudic midrashic commentaries. .He writes: [The midrashic method] " was adopted by the scholars in the land of the Greeks and Romans,They do not rely on grammar but rather on Midrashic exegesis... Since the the interpretations quoted in these works are already found in the books of the ancients, why do these later interpreters tire us by writing them again....Anyone with a little bit of intelligence and certainly one who has knowledge of the Torah can create his own Midrashim. The Midrashic interpretations are like clothes to the naked body. Concerning such interpretations our sages of blessed memory said, a verse never loses its literal meaning." (Ibn Ezra's Commentary on thr Pentaeuch; translated and annotated by H. Norman Strickman and Arthur Silver; N.Y. 1988. pp.11;13.).
- Karaitic Commentaries on the Torah.
- Christian Commentaries.
Occasional Usage
- –
Possible Relationship.
- According to Ezra Fleischer, evidence from the Cairo Geneza reveals that Ibn Ezra's son Isaac, married Judah Ha-Levi's daughter.24 However, it should be noted that in all his references to Judah Ha-levi in his commentaries, Ibn Ezra never mentions this.
Impact
Later exegetes
- Rabbi David Kimchi (1160-1235)
- Rabbi Moshe ben Nachman (1195-1270)
- Rabbi Levi ben Gershon (1288-1344).
- Rabbi Don Yitzchak Abravanel (1437-1508).
Supercommentaries
- –
- Filwarg, Yonah. Benei Reshef. Petrogrd , 19:00
- Krinsky, Yehudah Leib. Mechokeke Yehudah, New York 1975.
- Lipshitz, Avraham.Pirush R. Avraham ibn Ezra Al Hoshe'a., New York, 1988.
- Netter, Shelomo Zalmen. Pirush al Ibn Ezra (in Horeb editions of Mikra'ot Gedolot. New York Berlin, 1928)
- Meijler, Yitzchak. Ezrah Le-Havin, Saint Petersburg. 1902.
- <address>Shemual ibn Motot. Megillat Setarim in Margaliot Tuva.Jerusalem, 1973 </address>
- –Simon, Uriel. Shenei Pirushei R. Avraham ibn Ezra Le-Terei Asor; Kerech Alef, Hoshe'a ,Yo'el, Amos. Israel, 1989.
- Yosef Ben Eliezer Tov-Elem Ohel Yosef in Margaliot Tuva.Jerusalem, 1973 ..