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Ibn Ezra – Intellectual Profile

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Ibn Ezra

Name	R. Avraham ben Meir Ibn Ezra ר' אברהם 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 iibn Janach, Yehudah Hayuj R. Saadia
Impacted on	All Major Jewish Bible commentaries  who came after him.

BackgroundAbraham ibn Ezra---his life and works                                                                by                                                                                                                              H. Norman Strickman   Rabbi Abraham ben Meir ibn Ezra was one of the outstanding personalities produced by medieval Andalusian Jewry.  He has been described as a Polymath.[1]  He was a noted poet, mathematician, astrologer, grammarian, and philosopher. According to Leon Weinberger, Ibn Ezra  “was one of the best known and admired Jewish figures in the West. His Pisan Tables in astronomy were the authoritative guides for Roger Bacon…, Nicolas of Cusa…, and Pico della Pirandola…, and he was remembered for his pioneering efforts in introducing the mathematics of the Arabs to the Europeans."[2] However, above all he was one of the greatest Bible commentators of all time.  He was born in 1092 C.E.  In Tudela, Spain, and died in 1167.[3] His place of death is unknown. Little is known of Ibn Ezra's family life.  He may have begotten five sons, but only one, Isaac, is known by name. [4] The latter was a poet of note who spent most of his life in the Near East; Isaac is reported to have converted to Islam[5] while in Babylonia.[6]  He later returned to Judaism.[7] A heartrending lament by Ibn Ezra[8] reveals that Isaac predeceased his father. It seems that  Ibn Ezra's wife died before 1140[9] and he never remarried. 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.[10]  Ibn Ezra was on very friendly terms with the great poet and philosopher 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.[11]   It is worthy of note that Ibn Ezra’s son Isaac accompanied Rabbi Judah Ha-Levi on his famous journey to Egypt.[12] These are historians who believe that Ibn Ezra's son Isaac was married  to Judah Ha-Levi's daughter.[13]  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 theeBids 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 deathI cannot go where thou would’st beckon me. [14]  In addition to Rabbi Judah Ha-Levi Ibn Ezra counted among his close friends Rabbi Moses ibn Ezra[15] (c. 1055- c. After 1135) and Rabbi Joseph ibn Tzadik (c. 1095-1149).  Rabbi Moses was a prominent poet from a powerful family with connections to the court of Granada. He was brought up in wealth and culture. Rabbi Moses composed both secular and liturgical poetry.   Rabbi Joseph ibn Tzadik was a dayyan,[16] philosopher and poet. His work Olam Katan[17] was praised by Maimonides and is alluded to in Ibn Ezra commentary on the Pentateuch.[18] Ibn Ezra and Rabbi Joseph were apparently on very intimate terms, for when Ibn Ezra could not consummate his marriage on his wedding night because his wife was “unwell” Ibn Tzadik consoled him in a long poem opening with: May this song console you[19] O bridegroom of blood[20] Who is likeA hart standing by a brook of waterWho cannot slake his thirst... Rejoice with the desirous doeBeautiful to look upon, Fair and tallHowever, look but do not touchDo not cross the boundary...[21] Abraham ibn Ezra lived in Spain until 1140 C.E.[22] He then left his homeland and lived as an itinerant scholar until his death.  It was during this period that most of his books were written.  His travels included Italy, France and England.[23]  His itinerary at that time might also have taken him to Egypt and other places in North Africa.[24]   It is not certain as to why Ibn Ezra left Spain.  We do not know what motivated him to leave his friends and family and wander across the face of Europe. In his introduction to his commentary on Lamentations,  Ibn Ezra writes that he left Spain because of the fury of the oppressor ( chamat ha-metzik).[25]  In his introduction to Koheleth, which he wrote in Rome, Ibn Ezra notes that he came to that city with “an affrighted soul.”[26]  He goes on to implore God for a change in fortune, for up to now he has been like a terebinth whose leaves wither.[27] In one of his poems Ibn Ezra alludes to a tragedy that befell his family.  The wandering troops gathered against me.They camped round about my heart,And did not take up their journey.They fought mightily with me and I trembled,Lest I die before they dieThey took hold of my neck to afflict me in their anger.They shattered my house and its guardians moved.My children cried when I went in a perverse way. .........................................................................My troubles were as great as the sand of the sea.How could the seas pass over me without my troubles drowning?How can rivers of tears descend from my eyes?Over the flames of my heart with extinguishing them?The flesh of my body is consumed, My mind has become dumb.I ask people who were plagued.They do not know of any such sufferings as mine. They did not hear.............................................................................................What can I now do? There is no strength in my hands. I am occupied.Therefore my words are confused.[28] We do not know when the above occurred. If it took place shortly before Ibn Ezra’s departure from Spain then we may safely assume that this persecution precipitated Ibn Ezra’s departure. Some tie Ibn Ezra’s departure from Spain to the Almohades’ invasion.[29] However, the invasion took place in 1145, while Ibn Ezra left Spain some five years earlier.  Some suggest that Ibn Ezra’s poverty was the reason for his leaving his homeland.[30]  Concerning his poverty wrote:  I cannot become rich, the fates are against me  Were I a dealer in shrouds, no man would ever die,  Ill-starred was my birth, unpropitious the planets Were I a seller of candles, the sun would never set.[31] In a similar vein he complains: I come in the mornTo the house of the nobly born.They say he rode away. I come again at the end of he day,But he is not at his best, and needs rest.He is either sleeping or riding afar-Woe to the man who is born without a star.[32] In another poem he  complains about his threadbare cloak.      Like to a sieve is that old cloak of mine,     A sieve that wheat and barley might refine.      I spread it tent-like in the mid of night,    And view through it the stars in endless line;     The Moon, Orion, and the Pleiades    And countless constellations through it shine.       I am weary counting all its numerous holes,     Jagged and cleft like a saw in their design.      The threads with which my cloak is patched exceed     The warp and weft by more than nine times nine;       And should a fly fall in its mazy web      He’s speedily despair and to death resign...      O God, exchange it for a cloak of praise,     But make its seams much stronger, Power divine![33] In Spain Ibn Ezra was known primarily as a poet. However, he also was a master of Hebrew grammar, Sephardic biblical exegesis, astrology, Mathematics and philosophy. The latter were generally unknown by the inhabitants of Italy, Franco-Germany and England. Thus Rabbi Judah ibn Tibbon (c. 1120- 1190) writes: “The Jews living in exile in France and in all the borders of Edom do not know Arabic. Books written in Arabic are like sealed books to them. They cannot approach them until they are translated into the Hebrew tongue...[this was so] until the wise man Rabbi Abraham ben Ezra came to their country and helped them...with regard to this by composing short compositions...” [34] Ibn Ezra mastered these sciences and parleyed his expertise into a source of sustenance. The question is, was this planned in advance, or did Ibn Ezra see an opportunity and seize it? Ibn Ezra arrived in Rome in 1140. He there composed his first works of Biblical exegesis, a commentary on Koheleth[35] and the book of Job.[36]  He also there translated the grammatical works of Judah Hayuj from Arabic to Hebrew and wrote a grammatical work called the Moznayim (The Balance) while in that city.[37] Ibn Ezra left Rome after spending a number of fruitful years there. The reason for his departure is unknown.  He may have been motivated by a need to travel and to experience new vistas.   It is hard to establish Ibn Ezra’s exact itinerary after leaving Rome. Graetz believes that he went to the city of Solerno[38] where he found a patron by the name of Elyakim[39] who supplied all of his needs.[40] According to Graetz Ibn Ezra encountered some opposition in Solerno. A well-respected Rabbi of Greek origin[41] criticized Ibn Ezra’s work.  He accused Ibn Ezra’s of promoting heretical ideas. Ibn Ezra responded by labeling his opponent “a Greek grasshopper” and charged him and his supporters with libeling the Spanish scholars[42] as heretics.[43]     Be as it may Ibn Ezra spent some time in Mantova where in the fall of 1145 he composed the Sefer Ha-Tzahot;[44] a work dealing with Hebrew grammar and meter  Ibn Ezra then betook himself to Lucca where he completed a commentary on Isaiah,[45] a commentary on the early prophets, a commentary on the Pentateuch and the early prophets, [46] a defense of Sadiah Gaon’s Biblical exegeses from the criticism of Menachem ben Saruk[47] and possibly a work on Astronomy;[48]      Ibn Ezra believed that whenever the rabbinic interpretation does not seem to be the literal one then the verse is to be taken literally and its interpretation is to be considered of Rabbinic origin. When Ibn Ezra offered an interpretation of a verse that differed with the halakhah, he usually added a note to the effect that the halakhah is to be followed because it is inde­pendent of the verse or because one is obligated to follow the rabbinic enactments since "the minds of the sages were greater than our minds." Ibn Ezra did not want his literal approach to undermine the halakhah or to serve as a sup­port for anti-halakhic sectarians. Thus, Ibn Ezra was infuriated when shown a commentary on the Bible with a view that reckoned the beginning of the biblical day with the morning, not the night before as main­tained by halakhah.  Ibn Ezra feared that this commentary might cause the Sabbath to be desecrated by suggesting that work might be permitted on the eve of the Sabbath.  He wrote a book entitled The Sabbath Epistle to refute the notion that the biblical day begins in the morning.  Ibn Ezra cursed the author of the aforementioned commentary with the impre­cation, "May the hand of him who wrote this wither, and may his eyes be darkened[49].    Ibn Ezra's commentaries influenced all subsequent major Bible commentators.  Indeed, he is quoted in the commen­taries of Rabbi Abraham Maimonides, Rabbi David Kimchi, Nachmanides, Rabbi Bachya ben Asher, Rabbi Levi ben Gershom, and Abravanel as well as other exegetes, philosophers, and scholars.  Maimonides is reported to have charged his son not to pay attention to any Bible commentaries other than those of Ibn Ezra.[50]     From Lucca Ibn Ezra journeyed to Verona where in 1147 he composed the Sefer Ha-Ibbur,[51] a work on the Hebrew calendar and possibly[52] the Sefer Ha-Mispar,[53] a work on mathematics.  Ibn Ezra may also have spent some time in Pizza.[54]  There are scholars who believe that Ibn Ezra also visited Northern Africa during this period[55]. Be the above as it may, we find Ibn Ezra in Southern France in 1148. Here in the city of Beziers he composed a series of eight astronomical and astrological works in July, August and September of 1148.[56]   He also apparently spent some time in Narbonne, and Bordeaux[57]. He then traveled to northern France where he probably spent a number of fruitful years in the city of Rouen.[58] . While in Rouen Ibn Ezra took ill and in his illness vowed that if healed he would compose a commentary on the Pentateuch. Upon his recovery Ibn Ezra authored his Long Commentary on the Book of Exodus, which he completed in 1153.[59] In Rouen Ibn Ezra also completed his commentary on the Book of Daniel in November of 1155. Ten months later in August of 1156 he completed his commentary to the book of Psalms.[60]  Five months after completing the latter Ibn Ezra finished his commentary on the Twelve Prophets.[61]  He also composed grammatical and astrological works in Rouen.  He thus brought to France the fruit of the Spanish Scholars.  Rabbi Jedaiah of Beziers (c. 1270-c. 1340) writes of the great contribution that Ibn Ezra made to the intellectual development of French Jewry. He speaks of the great joy which Ibn Ezra’s arrival precipitated in the hearts of the nobles, pietists and Rabbis.  Rabbi Jedaiah notes that Ibn Ezra “began to open the eyes” of French Jewry. He wrote commentaries on the Torah and the prophets for them. Ibn Ezra pointed out the secrets to be found in the Torah. He wrote a work on the commandments and on the secret of God’s name. He explained the book of Koheleth and Job in accordance with philosophy.  He wrote grammar books and works on mathematics, astronomy and the calendar.[62] Ibn Ezra translated the both the works of Jewish and Moslems scholars into Hebrew. In this way he helped spread the knowledge of Hebrew grammar and science in France. Some of Ibn Ezra’s works on astrology and astronomy were translated into Latin. He may also have personally taught these sciences to Christian. According to the Spanish scholar Millas, Ibn Ezra himself composed a number of Scientific works in Latin. [63]  In his journeys from southern to northern France Ibn Ezra made the acquaintance of Rabbi Jacob Tam, the grandson of Rashi and one of the leading Talmudic authorities of that age. The two broke bread[64] and Rabbenu Tam later paid homage to Ibn Ezra in a poem.[65]  For some reason the poem irritated Ibn Ezra. He probably considered it an inferior composition and his critical nature was aroused. Ibn Ezra responded with a poem, which was both laudatory and insulting. He wrote: Who brought the Frenchman into the house of song?A stranger trampling in a holy place. If Jacob’s song is as sweet as manna;I am the sun;When the sun shall grow hot the manna will melt.[66] It should be noted that criticism of the poetry of contemporaries was not unknown among the Spanish poets. Solomon ibn Gabirol incurred the wrath of Rabbi Samuel Ha-Nagid of Granada for criticizing his poetry as being, “ colder than the snow of the Sierra Nevada.”[67] Isaac, the son of Abraham ibn Ezra similarly angered Rabbi Samuel the Nagid of Egyptian Jewry by criticizing his choice of poets.[68] As a result The Nagid broke relations with Isaac. The break was to Isaac’s great disadvantage. [69] The great Talmudist responded with an apologetic poem: I am Abraham’s acquired servant;I bow and prostrate myself before him.[70] Mollified by the distinguished Scholar’s apology, Ibn Ezra responded: Is it right for the shepherd and knight of God’s peopleto lower his head in a letter to a despised man;Far be it for the angel of God to bow before Baalam.[71]    This exchange of poems reveals both Ibn Ezra’s high regard for himself and his insecurity. He did not believe that Rabbenu Tam was in the same league as he when it came to poetry. He took it as a personal offence that an inferior poet would want to exchange poems with him. Despite his feelings of intellectual superiority his poverty and his dependence “on the kindness of strangers” resulted in feelings of insecurity. Hence his description of himself as an insignificant man. Like other insecure people, he would brook no insult real or perceived and would throw down the gauntlet, even at the feet the greatest Talmudist of the age when he felt himself threatened. Thus he  “ honored” a town in which he felt he was treated well with the following poem: Emptied of wine is the cask;To swallow the cheese is a task. Blind on both eyes is the dameWithered crippled and lame,And yet does she strut without shame. Each person in the townIs perfectly a clown.In this place man and beastAre not unlike in the least.[72] When he felt slighted by a wealthy person who did rise when he entered the synagogue Ibn Ezra wrote: Dressed in chequer work,In variegated garments,His garments are his pride.He did not move nor did he arise.[73]  Generally speaking Ibn Ezra did not spare those with whom he disagreed. He occasionally referred to them as “dreamers” and  “ speakers of nonsense. ” Those whom he felt were really wrong were labeled  “bovines” and lacking in intelligence. He suggested that a certain work be consigned to the flames. He called Rashi  parshantada. Parshandata means “ the interpreter of the law.” However,  Parshandata is also the name of one of Hamen’s sons.[74]   Ibn Ezra may also have met Rabbenu Tam’s brother Rabbi Shemu’el ben Meir (Rashbam). The latter was both a Talmudist and a Commentator on the Pentateuch.  Rashbam’s commentary on the Torah like that of   Ibn Ezra is based on the literal meaning of the text. However, unlike Ibn Ezra Rashbam does not deal with philosophy and astrology in his commentary and while taking note of grammar he does not emphasis it to the extent that Ibn Ezra does. For these reasons Rabbi Samuel’s commentary is less esoteric and much more readable than Ibn Ezra’s. While we do not know whether Rabbi Samuel and Ibn Ezra met, it appears that Ibn Ezra was acquainted with Rabbi Samuel’s commentary and that he took issue with him on a number of points.[75] Thus in his comments on Exodus 13:9 Ibn Ezra writes: “There are those who oppose our holy patriarchs and say that for a sign...and for a memorial is to be understood in the manner of For they shall be a chaplet of grace unto thy head, And chains about thy head (Prov. 1:9)...However this is incorrect, for at the beginning of the book of Proverbs it is stated, the Proverbs of Solomon. Thus whatever Solomon henceforth mentions is by way of parable. However, it is not, heaven forbid, written in the Torah that it is metaphoric. Hence it is to be taken only at face value.” The interpretation that Ibn Ezra is referring to is found in Rashbam’s commentary on Ex. 13:9. Rashbam there explains that from a literal point of view Ex. 13:9 is to be interpreted metaphorically. According to Rashbam the verse teaches  that a person should recall the Exodus as if it were written upon his hand and as if it adorned his head as a jewel.  Ibn Ezra introduces his comment on Ex. 13:9 with the words “There are those who oppose our sages.”  It goes without saying that Rashbam did not believe that his literal interpretation of a Biblical text negated the halakhic interpretation of the verse.[76]  Nevertheless, it is possible that Ibn Ezra’s barbs are directed against Rashbam’s interpretation. And  “There are those who oppose our sages” merely served as a cover for Ibn Ezra to attack Rashbam. As will be noted below Ibn Ezra wrote a work entitled Sefer Ha-Shabbat to negate an interpretation, which if followed in practice would revise the way Sabbath is observed. The individual who offered that interpretation was Rashbam.[77] Here again it is not certain if  Ibn Ezra ‘s work was directed against Rashbam.  However,  it appears to be more than coincidental that Ibn Ezra strongly attacks as heretical two interpretations found in Rashbam.    From France Ibn Ezra traveled to England where he composed the above-mentioned Iggeret Ha-Shabbat[78] in 1158.  Ibn Ezra opens his work by describing a dream in which the Sabbath appeared to him and complained that one of his students had brought a commentary on Scripture into his house which argued that the Sabbath begins on Saturday morning and that Friday night is not part of the Sabbath. The Sabbath asked Ibn Ezra to defend its sanctity.  Ibn Ezra tells us that he awoke from his dream and immediately read the writings referred to in his dream. Lo and behold the dream spoke the truth. The writings did say that the Sabbath commences on Saturday morning and not the night before. Ibn Ezra was terribly agitated. He hinted that he would attack the work without showing favor to its author.  He here hinted that its author was well known. We have previously noted that Ibn Ezra might be referring to Rashbam. Ibn Ezra cursed the author of the commentary for having the gall to undermine the Sabbath. He then showed that the Sabbath day starts with the setting of the sun on Friday. While in England Ibn Ezra also composed his Yesod Morah Ve-Sod Torah,[79] a work explaining the commandments. This work was among the first books in Jewish philosophy composed in Hebrew. Ibn Ezra was supported by a patron named Joseph the son Jacob while writing this work.[80]   In the first chapter of this work Ibn Ezra’ lays down the thesis that a person a cannot fully understand the Torah or fully develop his soul without mastering the sciences.  Ibn Ezra also notes that the most important commandments of the Torah can be discovered by man’s reason. He calls these commandments pekudim, deposits, for God deposited these commandments in the mind.[81] Other commandments aim at keeping a person clean and pure.[82] These include the commandments regarding forbidden food and forbidden sexual acts.[83] Other precepts serve to remind us of God and other religious truths.[84] Ibn Ezra notes that there are reasons for all the commandments.[85] However, one must observe the commandments whether one knows or does not know the reason for them[86] Ibn Ezra notes that the Torah gives reasons for many of its commandments.[87] Other commandments fall into the esoteric realm and only those who have discovered the sciences can discover the reason for them.[88] In addition to explaining the reasons for the mitzvot Ibn Ezra also explains the secret of the Hebrew alphabet in the Yesod Mora.[89] He likewise explains the secret of the letters making up the Tetragrammaton.[90]  The Yesod Mora was one of the first philosophical books composed in Hebrew at a time when some thought that philosophic concepts could not be expressed in the Hebrew language. The Yesod Mora had a great influence on Jewish intellectual history. It influenced Maimonides, Jewish philosophy, the Hasidei Ashkenaz[91] and the Kabbalists. Ibn Ezra’s life was now drawing to a close. He, like Rabbi Judah Ha- Levi had a strong desire to visit the land of Israel.  In one of his poems he wrote: “ Shine forth and save the son of Your maidservant; who desires to go to Your land.”[92]  Naphtali ben Menahem believes that Ibn Ezra traveled to the land of Israel and that he passed away there.[93]  However, others disagree. According to Graetz Ibn Ezra longed to return to his native land but was unable to satisfy his desire.  He began his journey to Spain but passed away in Calahorra, on the borders of Navarre and Aragon.[94]  David Kahanah believes that Ibn Ezra passed away in Rome.[95]  On the other hand Y. L. Fleisher  believes that Ibn Ezra passed away in London[96]. Be the above as it may, Ibn Ezra departed this world  on Monday the first day of Adar (Jan. 22, 1167). He had his full faculties and as death approached, he quoted Gen.12: 5 and with some changes applied it to himself. He quipped: “Abraham was seventy years old when he left the tumult of this world.”     [1] See Isadore Twersky and Jay Harris, Rabbi Abraham Ibn Ezra: Studies in the writings of  a twelfth-century Jewish Polymath. Harvard University Press, 1993.[2] Henry Rasof, Abraham Ibn Ezra and the Metaphors of Imagination. http://www.medievalhebrewpoetry.org/articles/abraham-ibn-ezra-metaphors-imagination [3]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). [4]"Naftali Ben-Menahem suggested that he had five sons, based onthe commentary on Ex. 2.2 (long recension) where he says that birth usually occur nine months after conception and thus, knowing the time of conception one can calculate the date of birth, “and five times I also have tried this”. But this does not prove that he had five sons (or daughters, for that matter); he merely meant that five times he had made such calculations for other people, not himself ." Norman  Roth. Abraham_Ibn_Ezra--Highlights_of_His_Life. , p. 1, footnote 2.http://www.academia.edu/2340692/Abraham_Ibn_Ezra--Highlights_of_His_Life [5]For Isaac’s biography see Yitzhak ibn Ezra Shirim, Ed.  Menahem H. Schmelzer,      (New York: Jewish Theological Semi­nary, 1979), p. 9-11 and Sarah Katz Fair Verses of the Jewish Adalusian Poets. (Heb) Rubin Mass. Jerusalem` 1997. Pp 101-126.[6] Ibid. [7]      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 Kabana Isaac’s patron converted to Islam and the apostasy was mistakenly attributed to Isaac.[8]      David Goldstein, The Jewish Poets of Spain (London: Penguin 1965) p. 161.[9]      Bin Ezra Al Ha-Torah, vol. 1, ed. Asher Weiser (Jerusalem: Monad Ha-Rave Kook, 1976),      p. 9.[10] See Kahanah Vol. 1, p.22.[11] See Ibn Ezra’s commentary on Ex. 20:1; Num. 27:3; Deut. 33:5; 29:19; Zech. 8:6; Dan. 9:2.[12] See Schmeltzer p. 10.[13] Roth, p. 26.[14] Friedlander p. xv.[15] The two were not related.[16] A religious judge.[17] The Microcosm.[18] See I.E. on Gen. 1:26: “May God’s name be blessed. He commenced with the macrocosm and concluded with the microcosm.”[19] Lit. Read this song for consolation.[20]See Ex. 5:26.[21] David Kahanah, Rabbi Avraham ibn Ezra. Warsaw 1922[22]      Ibid.[23]      Melammed, pp. 519-520.[24] Norman Golb, History and Culture of the Jews of Rouen in the Middle Ages (Heb). Devir Co. Ltd. Tel Aviv, 1976. P. 45.[25]Ibn Ezra borrowed the phrase hamat ha-metzik from Is. 51:13.[26] See Ps. 6:4.[27]See Isaiah 1:30[28]Kahanah, Vol. 2, p. 36.[29] Kahanah Vol. 2, p. 10.[30]Friedlander, p. xiv.[31]      Friedlander, p. xiv. [32] A History of Jewish Literature. Meyer Waxman, New Jersey. 1960. Vol. 1, p. 234.[33]       Harry H. Fine, Gems of Hebrew Verse. Poems For Young People. Translated From the Original Tongue. Bruce Humphries Inc. Boston. 1940.[34]  See Wilinsky, M. Sefer Ha-Rikmah Le-Rabbenu ibn Janah, be-Targumo Shel Rabbenu Yehudah ibn Tibbon. Jerusalem. p. 4.  [35]See I.E.’s introduction to his commentary on Koheleth. According to Graetz, I.E. composed his commentary on all of the Five Scrolls in Rome. See Geschicte, VI, p. 371.[36]See I.E.’s introduction to his commentary on Job. Also see Graetz. Geschicte, VI, p. 371.[37]Graetz. Geschicte, VI, p. 371.[38] Some dispute Graetz’s assertion. See Golb, p. 45; note 118. If the incident described above did not take place in Solarno, then it occurred in some other European city, for Ibn Ezra. speaks of the incident.[39]  Elyakim like Ibn Ezra was of Sephardic origin.[40]Graetz. Geschicte, VI, p. 371-2.[41] Graetz gives his name as Shimiy.[42] Ibn Ezra refers to them as “ faithful children.”[43] Some question whether I.E. ever visited Solerno. See Gold. p. 45. Note 118. If the incident from Shimmiy did not take place in Solerno, then it occurred in some other European city.[44] Levin. Yalkut Ibn Ezra, 379-396.[45] In the spring of 1146.[46] The short commentary.[47] The Sefet Yeter. G.H. Lippman. 1843.[48] Later known as the Tabulae Pisanea. However, these may have been composed in Pizza. See Golb, p. 45; note 119.[49]     See "Sefer Ha-Shabbat," in Yalkut Ibn Ezra, Ed.  Israel Levin (New York and Tel Aviv: Israel Matz Hebrew Classics, and 1. Edward Kiev Library Foundation, 1985).  See also Graetz, p. 228.[50]      The authenticity of Maimonides’ charge has been challenged.  See Chumash Im Pirush Mehokeke Yehudah, ed.  Y. L. Krinsky (New York: Reinman Sefarim Center, 1975), p. 18. Also see Rabbi Jacob Emden’s Mitpahat Sefarim, Chap. 9, p. 71.[51]Edited by S. Halberstam. 1874.[52]Golb, p.45; note 118.[53]Ed. M. Silverberg. 1895. [54]Ibid. [55] Graetz. Geshichte, Vl , p. 375. Also see Golb p. 46. Others place Ibn Ezra’s visit to North Africa in the Spanish period of his life.  It is noteworthy to quote E. Levine on this point. “ On the strength of their understanding of the word ra’iti to mean ‘I have seen,’ instead of ‘I have read’, biographers have dispatched ibn Ezra on various land and sea voyages to Africa, the Indian sub-continent, and elsewhere. And later writers have hotly debated the dating and sequence of these alleged journeys! The uncritical acceptance of folklore and legend as reliable history has been compounded by a general subjectivism and unwarranted association of allusions that have literally buried the subject.”  Abraham Ibn Ezra’s Commentary To The Pentateuch.  Vat. Man. EAR. 38. Introduction and Index. E. Levine. Jer. 1974. P. 4.[56] Golb .p. 46; note 121.  Sefer Reshit Hokhmah; Sefer Ha-ta’amim;  Sefer Mishpete Ha-Mazalot, Sefer Ha-Hamoladot; Sefer Ha-She’elot; Sefer Ha-me’orot and Sefer Ha-Olam.[57] Golb. p. 46, 47.[58] Golb 45-84.[59] Golb, pp 52-53. [60] Golb, p. 52.[61] Dec. 1156. Golb. P 52.[62] Rashba; Responsa 418.                 [63]Golb. p 47. Gold had some doubts as to the veracity of Millas’ opinion.[64] Golb. P.58 Thy may have discussed a problem relating to the Book of Joshua.  See Tosafot. [65]Kahanah Vol. 1. P 80.[66] Kahanah Vol. 1. p. 80.[67] See Angel Saenz-Badillos, Hebrew Invective Poetry (Prooftexts, A Journal of Jewish Literary History. Jan 1996) p. 63.[68] See Sarah Katz , Fair Verses of the Jewish Andalusian Poets (Hebrew). Rubin Mass Ltd., Jerusalem. 1997, p. 119.[69] Ibid. [70]Ibid.[71] See Ps. 22:7. [72]Kahanah Vol 1. P 13.  Waxman. Vol. P.234.[73] Kahanah Vol. 1. P. 12.[74] Esther 9:7.[75] See Zev Farber,  Ibn Ezra vs. Rashbam Can the Torah Contradict Halakhah?.  The Torah.com[76]  Rashbam explicitly so stated in his commentary on Ex. 21:2.[77]See Rashbam on Gen. 1:5.[78]  The entire work was published by M. Friedlander in Ibn Ezra in England Transactions. London 1894/5. P. 45-75.         [79] See Levin. Also See The Secret of the Torah A Translation of Abraham ibn Ezra’s Yesod Mora Ve-Sod Ha-Torah. Translated and annotated by H. Norman Strickman New Jersey. 1985.[80] Ibid. p. 4.[81]Yesod Mora Chap. 5. The Secret of the Torah. P.75.[82]Ibid. P. 92. Yesod Mora Chap. 7. [83]The Secret of the Torah.  P. 102.[84]Yesod Mora Chap. 4. The Secret of the Torah. P.78.[85]Yesod Mora Chap. 8. The Secret of the Torah. P.111-112. [86]Ibid.[87]Yesod Mora Chap. 8. The Secret of the Torah pp 113.-121.[88]Yesod Mora Chap. 9. The Secret of the Torah pp 123.-137. [89]Yesod Mora Chap. 11. The Secret of the Torah pp 149-163. [90]Ibid.[91] J. Dan Hebrew Ethical And Homoletical Literature p. 121.[92] Kahanah, Vol. 1. P 16.[93]Naphtali ben Menahem. Mehkere Rabbenu Avraham ibn Ezra. Sinai. 10 (1942) pp.266-287.[94] Graetz, Geschicte. Vol. 6, p. 178.[95]Kahanah. Vol. 2.pp.70-71.[96] Y. L. Fleisher. Efoh met Rabbenu Avraham ibn Ezra. Kovetz Ma’amarim. pp. 71.

Life

• Avraham ben Meir  ibn Ezra

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

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Themes: God is incorporeal. Purpose of man is to know God obey His laws and cling to God.

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Textual Issues

• Manuscripts – 
• Printings – 
• Textual layers – 

Sources

Significant Influences

• Earlier Sources – 
• Teachers – 
• Foils – 

Occasional Usage

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Possible Relationship

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Impact

Later exegetes

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Supercommentaries

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