Commentators:R. Avraham ibn Ezra/0

Ibn Ezra – Intellectual Profile

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Ibn Ezra

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. Yonah ibn Janach, Yehudah Hayuj R. Saadia
Impacted on	All Major Jewish Bible commentaries  who came after him.

Background

Life

• ¹²³⁴⁵Name – 
  • Hebrew name – Avraham ben Meir ibn Ezra
  • _ name – 
• Dates – 1092-1167⁶
• Location – 
• Education – 
• Occupation – Poet , 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.  He later returned to Judaism. A heartrending lament by Ibn Ezra[1] reveals that Isaac predeceased his father.
  
  
  [1]      David Goldstein, The Jewish Poets of Spain (London: Penguin 1965) p. 161.
• Teachers – 
• Contemporaries –   Rabbi Judah Ha-Levi, Rabbi Moshe ibn Ezra,R. Ya'akov Tom, Rashbam.
• Students – 
• Time period – 
  • –
• World outlook – 

Works

• Biblical commentaries – 
• Rabbinics – 
  • Talmudic novellae – 
  • Halakhic codes – 
  • Responses to the works of others – 
  • Responsa – 
• Jewish thought – 
• Misattributed works – 

Torah Commentary

Characteristics

• Verse by verse / Topical – 
• Genre – 
• Structure –
• Peshat and derash –  Emphasis on Peshat. Rabbinic interpretations  are to be accepted  with regards to halakhic practice even in cases where they do not appear to  in keeping with the literal meaning of the text. Aggadic interpretations which are not in keeping with the literal meaning of the text do not have to be taken at face value.. Often employs philosophy, numerology and astrology to explain biblical  texts.

Methods

• – 

Themes

• God is incorporeal.
• Purpose of man is to know God, obey His laws, and cling to God.

Textual Issues

• Manuscripts – 
• Printings – 
• Textual layers – 

Sources

Significant Influences

• Earlier Sources – 
• Teachers – 
• Foils – 

Occasional Usage

• –

Possible Relationship

• –

Impact

Later exegetes

• –

Supercommentaries

• –

¹

²

³ Ibn Ezra was on very friendly terms with t Rabbi Judah Ha-Levi. In his commentary on Scripture he quotes conversations on biblical and philosophic topics in which he engaged in with the great poet.   It is worthy of note that Ibn Ezra’s son Isaac accompanied Rabbi Judah Ha-Levi on his famous journey to Egypt These are.historians who believe that Ibn Ezra's son Isaac was married  to Judah Ha-Levi's daughter.

Some sources claim that Ibn Ezra and Rabbi Judah Ha-Levi were cousins, the sons of two sisters. Other traditions claim that Ibn Ezra married Rabbi Judah Ha-Levi’s daughter. However, there are no contemporary records that substantiate these traditions.
 
Ibn Ezra was on such intimate terms with Judah Ha-Levi that after the latter’s death he imagined the great poet inviting him to join him in the next word. He pictures Judah as telling him:
 
Though sweet my slumber, my strong love for thee
Bids me arise and seek thy presence, friend!
The heavenly angels yearn to hear thy song,
And ask thee now to join their holy ranks.
Come; let our spirits chant in unison,
While in the dust our wearied bodies rest.
Ibn Ezra turned down the invitation.
 
Return, my brother Judah, to the rest,
For God permits me not to follow thee.
A happy lot may still be mine on earth;
For Heaven’s manna I’m not yet prepared,
And though my grief be bitter for thy death
I cannot go where thou would’st beckon me. 

⁴ While in Spain Ibn Ezra was primarily known as a poet.  He later reminisced: 
In days of old in my youth;
I composed poems;
 
I placed them as pearls;
On the necks of the Hebrews.


[1] See Kahana Vol. 1, p.22.

⁵ See Chapter 3 of Al-Charizi's Tahkemoni. Quoted in Ha-Shirah Ha-ivrit Bi-Sefarad U-Ve-Provance, ed. Chaim Shirman (Jerusalem and Tel Aviv Bialik Institute and Devir, 1956), p. 112. J. L. Fleisher disputes this. See his, Eleh Toledot Yitzhak ben Avraham in Apiryon , Year 5, No.1. This is also disputed by David Kahana. See his Rabbi Avraham ibn Ezra. Warsaw 1922. Vol. 2 pp.78-81. According to Kahana Isaac’s patron converted to Islam and the apostasy was mistakenly attributed to Isaac.

⁶ According to a statement found in several codices, Ibn Ezra (henceforth I.E.) died on a Monday, on the first day of 1 Adar  4927 (January 23, 1167) at the age of seventy-five.  If this date is accepted, then I.E. was born in 1092.  See M. Friedlander, ed. and trans., The Commentary of Ibn Ezra on Isaiah (London, 1873), p. Xxvii n. 54.  However, H. Graetz believes that I.E. was born between 1088 and 1089.  See H. Graetz, Divre Yeme Yisra'el, ed. and trans., S. P. Rabinowitz, Vol. 4, p. 212 (Warsaw, 1916).  Also see J.L.  Fleisher, Be-ezu Shanah Met Rabbenu Avraham ibn Ezra. pp. 5-16, in R. Avraham ibn Ezra, Kovetz Ma’amarim Al Toledatav Vi-Yetzirotav (Tzion. Tel Aviv, 1970).