See also: Halevi, Rabad

Abraham ibn Dawd Halevi, more known in the Judaïsme under its acronym of R abbenou has vraham B in D avid (Rabad I) was a Rabbin, doctor, historian and philosopher, born with Cordoue in 1110, died as a martyr with Tolède in 1180.

Contemporary of Maïmonide, it writes a work, translates into Hebrew under the title of Emouna Rama , where it encourages those which doubt it being studied of philosophy, praising the benefits which it gets for the heart and showing the bringing together that it makes it possible to carry out with respect to the religion. (It is actually always about the same debate animating medieval Jewish philosophy: were prophecy and the miracles held in “our” world, and in this case, the prophecy is allegorical, but what explains it, or the era of prophecy she saw purely miraculous acts, of as much less apprehensible by intellect than they did not reproduce since, and prophecy would be it thus to literally accept?)

Works

Emouna Rowed

Although it is not its most known work, because she was of difficult reading and was quickly supplanted by the Guide of Stray the of Maïmonide, she makes nevertheless of Abraham ibn Dawd the first philosopher Juif aristotelician , and remains a great classic of the Jewish philosophy of the Middle Ages.

Originally written in Arabic, under the title of Al-Aqida Al-Rafi' has ( Powerful Faith ), this work made up of five treaties is strongly influenced by Avicenne and critical towards ibn Gabirol.
Uniquement intended only " for those which doutent" , it is intended for a friend to which it explains the concept of Free-referee, and which nothing in the Judaism is opposed to the reason. The conflict between faith and reason is only apparent, since both are identical in their gasoline.

  • In its 1st treaty, it starts by explaining the concepts aristotelicians of physics, metaphysics and psychology. It quotes then verses which, according to him, refer to these concepts.

  • In its second treaty, it uses them to explain certain subjects: the existence of God, its Unit, Its attributes, Its actions (including the Creation), the prophecy and the allegorical interpretation of terms comparing God with His creatures (in other words, the expressions anthropomorphists)
  • Its third treaty announces ethical consideration

In order to produce a proof of the existence of God, ibn Dawd uses

  • the proof aristotelician of the movement, according to which analysis of the movement in the world led to perceive the Main cause
  • the proof avicénienne of the need and the contingency, contingent character of the driving world to a Being necessary in Itself. God, as Existing necessary, is One, at the same time within the meaning of unicity and with that of simplicity. The attributes which one gives to God cannot have positive significance, it must be included/understood like relations or negations.

If, like Aristote, he thinks that any change or accident supposes a subjacent matter, he dissociates himself from him while professing that God created a first matter, consequently of what the world cannot be eternal.
In addition, if it in addition quotes the doctrines of the emanation to explain the creation of the world, it specifies that the emanation does not come from a need but is on the contrary the manifestation of the free-referee of God.

Its psychological doctrines are closer to Avicenne than of Aristote: he believes like the first that human intellect is an individualized substance, not attached to the body. It is thus as a whole which this substance acquires immortality, and not only the " intellect acquis". The Intellect Agent , lowest of the celestial intelligences, is what allows the renewal of the spirit human, as well as the accession with prophecy (a thesis savagely fought by Juda Halevi. However, Abraham ibn Dawd joined it when he affirms that prophecy is limited to the people Juif, and within the limits of the Ground of Israel.

Lastly, ibn Dawd estimates that in order to preserve the Free-referee of the man, it is necessary to admit with this one that the knowledge of God is limited.

Other works

He is also famous for his gloses on Rambam and especially his Sefer ha-Qabala , work historical recalling the transmission of the Torah since Moïse, starting from the talmudic sources (in a context of fight against the Karaïsme). One will also mention a rather precise dating over the time of Jesus Nazaréen, according to the ic sources Talmud.

Among his other works, one knows a lampoon on Karaïtes, like two historical works of less importance,

  • " Divrei Malkhei Israel Babayith Cheni" (History of the Jewish Kings at the time of the Second Temple)
  • " Zikhron Divrei Romanian " (History of the Jewish community of Rome).

References

  • Sefer ha-Qabbalah , with Latin translation of G. Génébrard, Mantoue, 1519, Paris, 1572, Cracow, 1820;
  • Neubauer, Mediæval Jew. Chron. , I;
  • Emouna Rowed , translates by S. Weil, Frankfurt, 1882;
  • Joseph Guggenheimer, Die Religionsphilosophie of Abraham Ben David , Augsburg, 1850;
  • J. Guttmann, Die Religionsphilosophie of Abraham ibn Daud aus Toledo , Göttingen, 1879.

External bonds

  • the article devoted to on lamed.fr
  • Jewish Encyclopedia article
  • Stanford Encyclopedia off Philsophy entry
  • Britannica article
  • ibn Daud At Sephardic Wise

Random links:Étraye | Annie Saumont | RPG-7 | Dolcenera | Confederation of Livonie