Abraham ibn Ezra
12th-century Sephardic rabbi and astrologer
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Biography
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 becaue 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.
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Influence on biblical criticism and philosophy of religion
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 criticism of the Torah as one of its earliest pioneers. Baruch Spinoza, in concluding that Moses did not author the Torah and that the Torah and other protocanonical books were written or redacted by somebody else, cites Ibn Ezra's commentary on Deuteronomy. In his commentary, ibn Ezra examines Deuteronomy 1:1 and expresses concern over the unusual phrasing that describes Moses as being "beyond the Jordan." This wording suggests that the writer was situated in the land of Canaan, which is located west of the Jordan River, even though Moses and the Children of Israel had not yet crossed the Jordan at that point in the Biblical narrative. Relating this inconsistency to others in the Torah, Ibn Ezra stated,
"If you can grasp the mystery behind the following problematic passages: 1) The final twelve verses of this book [i.e., Deuteronomy 34:1–12, describing the death of Moses], 2) 'Moshe wrote [this song on the same day, and taught it to the children of Israel]' [Deuteronomy 31:22]; 3) 'At that time, the Canaanites dwelt in the land' [Genesis 12:6]; 4) '... In the mountain of God, He will appear' [Genesis 22:14]; 5) 'behold, his [Og king of Bashan] bed is a bed of iron [is it not in Rabbah of the children of Ammon?]' you will understand the truth."
Spinoza concluded that Ibn Ezra's reference to "the truth", and other such references scattered throughout Ibn Ezra's commentary in reference to seemingly anachronistic verses, as "a clear indication that it was not Moses who wrote the Pentateuch but someone else who lived long after him, and that it was a different book that Moses wrote". Spinoza and later scholars were thus able to expand on several of Ibn Ezra's references as a means of providing more substantial evidence for non-Mosaic authorship.
On the other hand, Orthodox writers have stated that Ibn Ezra's commentary can be interpreted as consistent with Jewish tradition, stating that the Torah was divinely dictated to Moses.
Ibn Ezra is also among the first scholars to have published a text about dividing the Book of Isaiah into at least two distinct parts. In his commentary to Isaiah, he remarked that chapters 1-39 dealt with a different historical period (second half of the 8th century BCE) than chapters 40-66 (later than the last third of the 6th century BCE). This division of the book into First Isaiah and Deutero-Isaiah has been accepted nowadays by all but the most conservative Jews and Christians.
Ibn Ezra's commentaries, especially some of the longer excursuses, contain numerous contributions to the philosophy of religion. One work in particular that belongs to this province, Yesod Mora ("Foundation of Awe"), on the division and the reasons for the Biblical commandments, he wrote in 1158 for a London-based friend, Joseph ben Jacob. In his philosophical thought, Neoplatonic ideas prevail, and astrology also had a place in his view of the world. He also wrote various works on mathematical and astronomical subjects.
He believed that Greek science had been "pillaged" from Hebrew science which predated it.
Legacy
The crater Abenezra on the Moon was named in honor of Ibn Ezra.
Robert Browning's poem "Rabbi ben Ezra", beginning "Grow old along with me/The best is yet to be", is derived from a meditation on Ibn Ezra's life and work that appeared in Browning's 1864 poetry collection Dramatis Personæ.
Burial
According to Jewish tradition, Abraham ibn Ezra was buried in Cabul in the Lower Galilee alongside Judah Halevi. Others contend that he was buried in Vienna - his last known verifiable reidence.