By Abraham Ibn Ezra, H. Norman Strickman
Rabbi Abraham ibn Ezra, poet, thinker, and mathematician, was once one of many awesome personalities produced by means of medieval Jewry. His leader declare to reputation, in spite of the fact that, is his statement at the Bible. The latter is outlined in all significant variants of the Hebrew Scriptures and motivated different luminaries corresponding to Maimonides, Rabbi David Kimchi, Nahmanides, Ralbag, Abravanel, and all critical scholars of the Hebrew Bible, for whom his works are crucial. Ibn Ezra's remark at the first Books of Psalms is now to be had in English for the 1st time, observed by way of an intensive annotation. scholars of Scripture in any respect degrees will locate this a worthwhile device for his or her stories of Scripture and Jewish concept.
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Additional resources for Abraham Ibn Ezra's Commentary on the First Book of Psalms. Chapters 1-41
22. Lit. ” 23. God is unchangeable. 24. Heb. Ha-medabber. 25. E. employs a similar expression in chapter 12 of His Yesod Mora and in his commentary on Gen. 1:26. The clause may be explained to mean that the Torah was given to people who speak and hear. ’s commentary on Genesis. However, from a similar comment in Deut. 5: 5 it appears the term ha-medabber refers to Moses. In this case we should interpret: For Moses who spoke and Israel who heard were human. 26. The prophets. 27. E. makes a similar point in Gen.
Service of God”. 70. Which is in the imperative. 71. In other words gilu is to be interpreted as an imperfect. 72. Which is an imperative but is to be rendered as an imperfect, for a person cannot determine the time of his natural demise. E. on Gen. 1:22. 73. Which is to be rendered, and you will die on the mount. See above note. 74. Which though in the imperative are to be interpreted as imperfects, for commands were not directed to animals. 75. E, Gen. 1:22 is to be interpreted, may you be fruitful and may you multiply.
18:21; Rabbi Hasdai Cresces’ Or Adonai, Chapter 2; and Rabbi Abraham Yitzchak Kook’s Orot Ha-Kodesh, Musar Ha-Kodesh Vol. 11 (Jerusalem: 1990), p. 439. 65. The sciences that we are aware of. 66. Heb. Ummanut. The term refers to both the arts and the sciences. God knows the scientific laws, which govern the world, for these laws are eternal. See Umamnut in Jacob Klatzkin’s Otzar Ha-Munachim Ha-Filosofiyim ( Berlin: 1928), Vol. 1, p. 55. 67. ” 68. In addition to knowing the souls of the righteous.
Abraham Ibn Ezra's Commentary on the First Book of Psalms. Chapters 1-41 by Abraham Ibn Ezra, H. Norman Strickman