Abraham ibn Ezra
Medieval Jewish commentator, philosopher, and pioneer of biblical criticism.
Abraham ben Meir Ibn Ezra (often shortened to Ibn Ezra or Abenezra; born 1089 or 1092, died 27 January 1164 or 23 January 1167) was a major Jewish biblical commentator and philosopher of the Middle Ages. He was born in Tudela, then part of the Muslim Taifa of Zaragoza (in modern Navarre). Outside Jewish tradition, he is best known as a key influence on Spinoza’s early modern source-criticism regarding the authorship of the Law of Moses, cited in the *Theologico-Political Treatise*. Ibn Ezra was born in Tudela, one of the oldest and most important Jewish communities in Navarre, then under Muslim rule. He later moved to Córdoba and claimed it as his birthplace, but most scholars agree he was born in Tudela. Little is known of his family from outside sources, though he wrote of a wife and five children. Four of the children are believed to have died young; the last-born, Isaac, became a poet and converted to Islam in 1140. This conversion deeply troubled Ibn Ezra, who wrote many poems reacting to it for years afterward. He was a close friend of Judah Halevi, about 14 years his senior. When Ibn Ezra moved to Córdoba as a young man, Halevi followed. This pattern continued when both began wandering in 1137. Halevi died in 1141, but Ibn Ezra traveled for another three decades, reaching as far as Baghdad. During his travels, he wrote secular poetry about the lands he visited and rationalist Torah commentaries, for which he is best remembered. He appears unrelated to the contemporary scholar Moses ibn Ezra, though “Ibn Ezra” was used as a family name by several scholars over generations. He wandered Europe lamenting his inability to find a patron. A rabbinical post in Vienna was not extended because of his straightforward approach to Talmudic scholarship, which clashed with the popular pilpul method. Ironically, one of the foremost pilpulists, Rabeinu Tam, was a close friend, and they corresponded in verse. While in England, he wrote the second version of his biblical exegesis. In Spain, Ibn Ezra was already known as a distinguished poet and thinker. But apart from his poems, almost all his work was composed after 1140. Written in Hebrew (unlike earlier thinkers’ Judeo-Arabic), these works covered Hebrew grammar, biblical exegesis, and scientific theory, drawing on Arab scholars he had studied in Spain. Beginning many writings in Italy, he translated the works of grammarian Judah ben David Hayyuj from Judeo-Arabic into Hebrew. Published as early as 1140, these were among the first expositions of Hebrew grammar written in Hebrew. While publishing translations, he also began biblical commentaries. Using Hayyuj’s techniques, he published his first commentary on Ecclesiastes in 1140, followed by commentaries on works from Ketuvim and Nevi’im during his travels. In 1145, while living in Lucca, he published a short commentary on the entire Pentateuch, which he expanded into longer portions starting in 1155 with his commentary on Genesis. Beyond Torah commentaries, Ibn Ezra published many Hebrew works on Islamic science, spreading knowledge from Spain to Jews in the places he visited. This is especially clear in works published while in France, many on astrology and the astrolabe. Some credit him with bringing mathematical navigation (hence the figure with the astrolabe) to Italy, and others argue he predated Fibonacci in introducing the Indo-Arab counting system to Europe. In his commentaries, Ibn Ezra adhered to the literal sense of the text, avoiding Rabbinic allegory and Kabbalistic interpretation. He exercised independent criticism that some see as tending toward rationalism. He sharply criticized those who blended simple, logical explanation with Midrash, maintaining such interpretations were never meant to replace plain understanding. Ibn Ezra is claimed by proponents of higher biblical criticism as an early pioneer. Baruch Spinoza, in arguing that Moses did not write the Torah and that it was written or redacted by someone else, cites Ibn Ezra’s commentary on Deuteronomy. There, Ibn Ezra examines Deuteronomy 1:1 and notes the unusual phrasing describing Moses as “beyond the Jordan,” suggesting the writer was in Canaan west of the Jordan, even though Moses and the Israelites had not yet crossed.
- born
- 1089 or 1092, Tudela, Taifa of Zaragoza (now Navarre)
- died
- 27 January 1164 or 23 January 1167
- field
- Biblical commentary, philosophy, Hebrew grammar, poetry, astrology
- nationality
- Jewish, from al-Andalus (Muslim Spain)
- known_for
- Pioneering biblical source criticism; rationalist Torah commentaries; spreading Islamic science to Europe
Lore & Background
Abraham Ibn Ezra was born in Tudela, one of the oldest and most important Jewish communities in Navarre. At the time, the town was under the rule of the emirs of the Muslim Taifa of Zaragoza. However, when he later moved to Córdoba, he claimed it was his birthplace. Ultimately, most scholars agree that his place of birth was Tudela. From outside sources, little is known of ibn Ezra's family; however, he wrote of a marriage to a wife who produced five children. While it is believed four died early, the last-born, Isaac, became an influential poet and a later convert to Islam in 1140. His son's conversion was deeply troubling for ibn Ezra, leading him to pen many poems reacting to the event for years afterward. Ibn Ezra was a close friend of Judah Halevi, who was approximately 14 years older. When ibn Ezra moved to Córdoba as a young man, Halevi followed him. This trend continued when the two began their lives as wanderers in 1137. Halevi died in 1141, but Ibn Ezra continued travelling for three decades, reaching as far as Baghdad. During his travels, he composed secular poetry of the lands he traveled through and rationalist Torah commentaries (for which he would be best remembered). He appears to have been unrelated to the contemporary scholar Moses ibn Ezra. Although many claim 'Ibn Ezra' was a family name allowing for several scholars over the generations to have that name. He wandered all over Europe lamenting that he could not find a patron. The rabbinical post that he held in Vienna was not extended because of his straight-forward approach to Talmudic scholarship as opposed to the 'pilpul' method then in vogue. Ironically one of the foremost of the latter, Rabeinu Tam, was a very good friend and they corresponded in verse. While in England he wrote the 'second' version of his biblical exegesis.
Reader's Guide
In Spain, Ibn Ezra had already gained the reputation of a distinguished poet and thinker. However, apart from his poems, the vast majority of his work was composed after 1140. Written in Hebrew, as opposed to earlier thinkers' use of Judeo-Arabic, these works covering Hebrew grammar, Biblical exegesis, and scientific theory were tinged with the work of Arab scholars he had studied in Spain. Beginning many of his writings in Italy, Ibn Ezra also worked extensively to translate the works of grammarian and biblical exegetist Judah ben David Hayyuj from their original Judeo-Arabic to Hebrew. Published as early as 1140, these translations became some of the first expositions of Hebrew grammar to be written in Hebrew. While publishing translations, Ibn Ezra also began to publish biblical commentaries. Using many of the techniques outlined by Hayyuj, Ibn Ezra would publish his first biblical commentary on Ecclesiastes in 1140. He would continue to publish such commentaries over mainly works from Ketuvim and Nevi'im throughout his journey. He managed to publish a short commentary over the entire Pentateuch while living in Lucca in 1145. This brief commentary would be amended into more extended portions beginning in 1155 with the publication of his expanded commentary on Genesis. Besides his Torah commentaries, ibn Ezra also published many works in Hebrew on Islamic science. In doing so, he continued spreading the knowledge he had gained in Spain to the Jews throughout the areas he visited and lived. This can be seen particularly in the works he published while living in France. Many of the works he published relate to astrology and the use of the astrolabe. He is credited by some with bringing mathematical navigation (hence the figure with the astrolabe) to Italy, and others contend that he predated Fibonacci in introducing the Indo-Arab counting system to Europe. In his commentary, Ibn Ezra adhered to the literal sense of the texts, avoiding Rabbinic allegory and Kabbalistic interpretation. He exercised an independent criticism that, according to some writers, exhibits a marked tendency toward rationalism. In addition, he sharply criticized those who blended the simplistic and logical explanation with Midrash, maintaining that such interpretations were never intended to supplant the plain understanding. Indeed, Ibn Ezra is claimed by proponents of higher biblical c
Did You Know?
- Ibn Ezra's son Isaac became an influential poet and a later convert to Islam in 1140.
- Ibn Ezra traveled as far as Baghdad during his three decades of wandering after 1137.
- He is credited by some with bringing mathematical navigation to Italy and with predating Fibonacci in introducing the Indo-Arab counting system to Europe.
- Ibn Ezra divided the Book of Isaiah into at least two distinct parts, a division now accepted by all but the most conservative Jews and Christians.
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