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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,⁴ Mathematics, Astronomy, Astrology,⁵ and Poetry. 
• Occupation – Poet,⁶ 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.⁷  He later returned to Judaism. A heartrending lament by Ibn Ezra⁸ reveals that Isaac predeceased his father.⁹
• Teachers – 
• Contemporaries –   R. Yehuda Ha-Levi,¹⁰ Rabbi Moshe ibn Ezra,¹¹ Rabbi Joseph ibn Tzadik,¹²  Rashbam,¹³ R. Tam.¹⁴
• Students – 
• Time period –  Almohades invasion of  Moslem Spain ( 1147). They  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.”¹⁵
   
  "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. " ¹⁶.......................................................................................................
  
  
  
  
  
  • –
• World outlook – 

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 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 – No such works.
  • 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 greatly influenced Maimonides.¹⁷Had great influence on Chasidei Ashkenaz.¹⁸
• Misattributed works –  Commentary to Proverds

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,¹⁹ 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.²⁰ 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.²¹ Aggadic interpretations which are not in keeping with the literal meaning of the text do not have to be taken at face value.²² Ibn Ezra  employs philosophy,²³ numerology²⁴ and astrology²⁵ to explain biblical  texts.

Methods

• – 

Themes

• God is incorporeal.
• Purpose of man is to know God, obey His laws, and cling to God.
• Defend Rabbinic Judaism from attacks by Karaites. 

Textual Issues

• Manuscripts – 
• Printings – 
• Textual layers – 

Sources

Significant Influences

• Earlier Sources – 
• Teachers – 
• Foils – 

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.²⁶ 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

• –

Supercommentaries

• –

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 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.)  He was a Neo-Platonists (ibid. p.184).Julius Guttmann referred to Ibn Ezra as “the last in the line of Jewish Neoplatonists”.

Ibn Ezra maintained that one must master philosophy and
the physical sciences if one wants to fully develop one’s soul .
"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 Yessod Mora Ve-Sod Ha-Torah New Jersey, 1995, p. 148-149. Yesod Mora 10:2).

⁵ 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.

⁶ 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.

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 Kahana 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 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.

¹⁰ 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.

¹¹ 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. 

¹² 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.

¹³ 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.

¹⁴ 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."]
 
 

¹⁵ Cohen. M. Under Crescent and Cross. Princeton, N.J. 1994 p. 183.

¹⁶ Ibid.

¹⁷ 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

¹⁸ 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.  

¹⁹ See Ibn Ezra on Ex. 3:15.

²⁰ However, 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.

²¹ See Ibn Ezra's comment on "be fruitful and multiply" in his notes on Gen. 1:26.. Also see his comments on the obligation to accept Rabbinic interpretations regarding the Halakhah in Chapter 6 of the Yesod Mora. 

²² See third method of Biblical interpretation in Ibn Ezra's introduction to his short commentary on the Torah.

²³ See Ibn Ezra's comment on Gen. 18:21 and Ps. 1:6. 

²⁴ See Ibn Ezra on Ex. 3:15.

²⁵ See Ibn Ezra on Ps. 19: 1-6.

²⁶ See Chaim Shirman, Toledot Ha-Shirah Ha-Ivrit Be-Sefarad Ha-Notzerit U-Vedarom Tzorfat, Israel, 1997. p.15 footnote 10.