By Leon Moises. Edicion y Traduccion de Esther Cohen y Ana Castano
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Contemporary interest in astrology and mysticism have brought us full circle. It may be that the twenty-first century will repeat the mediaeval view of ibn Ezra as a curious amalgam of astrologer and mystic, spiced with the dash of Maimonidean rationalism which in many ways he anticipated. 35 3 CLASSICAL AND MEDIAEVAL JEWISH APPROACHES TO TEXT Rather I prize the doubt Low kinds exist without, Finished and finite clods, untroubled by a spark. . Rejoice we are allied To That which doth provide And not partake, effect and not receive!
21 The first two major grammatical studies on ibn Ezra were Bacher’s Abraham Ibn Esras Einleitung zu Seinem PentateuchKommentar and Abraham ibn Esra als Grammatiker. However, Bacher had not read the Second Introduction, written in France. 24 Ibn Ezra’s contribution to poetry has been discussed by Rosin, Egers, Kahana, Schirmann25 and Levin. 27 He argues that ibn Ezra was also influenced by neo-pythagorean and neoplatonic philosophy, as mediated through contemporary Muslim currents. He also recognises the importance of ibn Ezra’s definition of time, and therefore of creation, as relating to the movement of the spheres.
Ibn Ezra had therefore reached a town with a proud, though oppressed, Jewish history, famous for its learning. Here ibn Ezra probably wrote his astronomical work, Ta‘amei-ha-Luhot. Ibn Ezra’s stay in Provence proved to be one of the most fruitful periods of his life. The scholars in this area were much more understanding of Spanish culture than the Italians, as there had already been considerable intellectual interchange between Spain and Provence. In Italy ibn Ezra had felt the necessity for psychological self-sufficiency.