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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. 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;
• Commentary on Isaiah. Ibn Ezra on Isaiah, Ed. and translated by Michael Friedlander.
• Commentary on Isaiah.
• The Minor Prophets,  Pirush R. Avraham ibn Ezra Al Hoshe'a. Avraham Lipshitz, New York, 1988;  Mikra'ot Gedolot
• Commentary on Job,  Mikraot Gedolot.
• Commentary on Song of Songs.
• Commentary on  Sefer Kohelet.Sefer Kohelet im Pirush Ibn Ezra,   Annotated and  Commented by Rabbi Mordecai Sha'ul Goodman  Mikra'otGedolot.
•   Commentary on Daniel. Mikra'ot Gedollot
   Commentary on. Psalms. Mikra'ot Gedolot.
• .Commentary on  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).
• . Elsewhere, 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  employs philosophy,²¹ numerology²² and astrology²³ to explain biblical  texts.

Methods

• –
• "This ... (commentary on the Torah), composed by Abraham the Poet; is bound by ropes of grammar." 
• "I will, to the utmost of my ability, try to understand every word [in Scripture] and the do my best to explain it.." (Ibn Ezra's introduction to Scripture.)

Themes

• God is incorporeal.
• God is the All.
• Purpose of man is to know God, obey His laws, and cling to God.
• Defense of   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 on Scripture . 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.                                                  
• 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
• Christian Commentaries.

 Ibn Ezra does not engage in many anti-christian polemics. However, he  takes issue with them a number of times. In  one of his introductions to his commentary on the Torah, a commentary that is usually not printed in the popular editions of Ibn Ezra, he notes that those who comment on the Torah follow five paths. The first is that of the " wise men of the uncircumcised, "  that is Christian  Bible commentators.  He says that these commentators misinterpret Scripture. They claim that the Biblical laws are mere metaphors or allude to mysteries and are not to be taken literally. Ibn Ezra calls this approach to Scripture nonsense, vanity and far-fetched. He says that They are "out of the loop" and not to be taken into consideration.

 In his comments on Gen.18:1  Ibn Ezra quotes the opinion of those who use Gen.18:1 to back up their belief in trinity. He shows that Gen. 19:1 clearly disputes what they say.

In his commentary pn Gen. 22:19 he rejects the belief that Isaac was brought back to life after Abraham slaughtered him. He says that this interpretation contradicts what Scripture says. Now while the interpretation is midrashic Ibn Ezra may have quoted it and rejected it because the story of the binding of Isaac was used by Christians to support their beliefs.

The Christian  scholars argued that Is. 7:14 which reads "Therefore the Lord Himself shall give you a sign: behold, the young woman shall conceive, and bear a son, and shall call his name Immanuel"  refers to  the Christian messiah. Ibn Ezra rejects this assertion and writes:

 " It is to me a matter of surprise that there are those who say that the prophet  refers to their "god" since the sign was given to Ahaz [who lived in the eighth century] and the one they refer to was born many years afterwards... A  female of a few years (a young female)[is called an almah whether she be a virgin or not....[Thus scripture reads: ] "the way of a man with a young women (almah) ." (Prov,30:19). Almah in the latter  verse certainly does not refer to a virgin.[Translation based on Friedlander. However, I made a number of changes. Strickman]

 

 

 

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 exegete      Rabbi Yehudah He-Chasid²⁵ 

• 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.
• Sherim, Yitzchak. Be'er Yitzchak. Israel, 5789.
• Yosef Ben Eliezer  Tov-Elem Ohel Yosef in Margaliot Tuva.Jerusalem, 1973 ..

¹ Ibn Ezra was a family name. See Tosafot Ta'anit 20:b.

² 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).

³

Ibn Ezra's commentary reveals a knowledge of Talmudic literature. According to Ezra-Tzion Melammed , Ibn Ezra I.E. commentary cites or realtes 500 times to Rabbinic literature. He cites many  these quotes in his  ; Mefareshei Ha-Mikra; Jerusalem, 1978, pp 678-694.

It should be noted that  Rabbi Shelomo Luria did not consider Ibn Ezra to be a  Talmudist. He that  charges Ibn Ezra attributed  Biblical laws to the Rabbis and Rabbinical laws to the Bible.  He claims that I.E.  permitted that which is  forbidden and prohibited that which is permitted. His exegesis is not to be followed in matters of law. (Rabbi Shelomo Luria; Introduction to the Yam shel Shelomo).

 

⁴ Ibn Ezra believed that astrology is a true science. He was not only a student of astrology but also a practitioner of its arts. He believed that many commandments in the Torah are based on the teachings of astrology (Ibn Ezra on Ex. 20:14;  Chapter 9 of the Yesod Mora). He believed that the vestments of the High priest and the Ark of the Covenant had astrological significance .  He authored a number of works dealing with this science, some of which were translated into Latin. He played a major role in spreading this science in his travels. (Shlomo Sela. Astrology and Biblical Exegesis in Abraham Ibn Ezra’s Thought. Ramat-Gan. Israerl, 1999.)
 
 
“ All things that were created and exist upon the earth are dependent on the arrangement of the heavenly bodies. "(Ibn Ezra on Ps. 33:3).
 
 
“One who knows the ways of the spheres knows the mind of the most high.”(Ibn Ezra on Ps. 19:1).
[1]
 
“A Human being’s rational faculty can comprehend the truth which the heavens declare and the firmament shows. It can accomplish the aforementioned by employing the vision of the corporeal eye and the perception of the eye of the inner soul.”( Ibid.)
 
According to Ibn Ezra the fate of individuals and nations are determined by the arrangement of the heavenly bodies. However,  “ God granted wisdom to man and implanted in his heart the intelligence to receive power from on high to add to his good or to diminish his evil.” (Ibn Ezra  on Ex. 7:3.) Thus by observing the Torah, clinging to God, and by studying the laws of astrology man can avert the fate that the stars have in store for them.


[1]      Ibn Ezra on Ps. 19:1.

⁵ 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.
See Kahana Vol. 1, p.22.

⁶ 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.

⁷ David Goldstein, The Jewish Poets of Spain (London: Penguin 1965) p. 161.

⁸ 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 Lits. Jerusalem` 1997. Pp 101-126.

⁹ Ibn Ezra was on very friendly terms with 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.

¹⁰ Rabbi Moses ibn Ezra (c. 1055- c. After 1135)  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. He and Rabbi Abraham ibn Ezra were not related. 

¹¹ Rabbi Joseph ibn Tzadik was a dayyan (A religious judge) philosopher and poet. His work Olam Katan (The Microcosm). was praised by Maimonides and is alluded to in Ibn Ezra's commentary on the Pentateuch.

¹² Hebrew acronym for Rabbi Shemuel Ben Meir  (Troyes, c. 1085 – c. 1158), a leading French Tosafist and bible commentator.  He was  a grandson of  Rashi.

¹³ Rabbi Jacob ben Meir Tam  (1100 -1171).was a grandson of Rashi, a tosafist   and  and one of the leading Talmudic authorities of his age.  Ibn Ezra made the acquaintance of Rabbi Jacob Tam, in his journeys from southern to northern France. The two broke bread and Rabbenu Tam later paid homage to Ibn Ezra in a poem. 
 
"I am Abraham’s acquired servant;
I bow and prostrate myself before him." 
 
Ibn Ezra responded:
 
"Is it right for the shepherd and knight of God’s people
to lower his head in a letter to a despised man;
Far be it for the angel of God to bow before Baalam."]
 
 

¹⁴ Cohen. M. Under Crescent and Cross. Princeton, N.J. 1994 p. 183.

¹⁵ Ibid.

¹⁶ See:
H. Norman Strickman, Abraham ibn Ezra's Yesod Mora, Vol. 12.pp.159-165.

I. Twersky, Did R. Abraham ibn Ezra Influence Maimonides? In Rabbi. Abraham ibn Ezra: Studies In The Writings Of a Twelfth Century Jewish Polymath. Harvard University Press. 1993

¹⁷ See  Joseph Dan, Rabbi Judah He-Hasid (Heb), Israel, 2005. pp.122-130; 
 Joseph Isaac Lifshitz, One God; Many Images :Dialectical Thought In Hasidei
Ashkenaz (Heb.), Israel, 2015. pp 68-72.  

¹⁸ See Ibn Ezra on Ex. 3:15.

¹⁹
However,it should be noted that  there are instances where Ibn Ezra strays from the peshat. See ,H. Norman Strickman;. Abraham Ibn Ezra's non-literal interpretations. Hakirah 9 (N. Y. 2010) 281-296.

²⁰ See Ibn Ezra on Genesis: 1:26.

²¹ See Ibn Ezra's comment on Gen. 18:21 and Ps. 1:6. 

²² See Ibn Ezra on Ex. 3:15.

²³ See Ibn Ezra on Ps. 19: 1-6.

²⁴ See Chaim Shirman, Toledot Ha-Shirah Ha-Ivrit Be-Sefarad Ha-Notzerit U-Vedarom Tzorfat, Israel, 1997. p.15 footnote 10.

²⁵ See Dan Yosef, Iyunim Be-Sifrut Chasidut Ashkenaz. Israel, 1975, p. 169-171.
Also see Lifshitz, Yosef Yitzchak.  Echad Be-Khol Dimyonot One God; Many Images. Israel, 2015, p. 68-72.