Respuesta de Isaac Abravanel

al Edicto de Expulsión de los Judíos de España del 31 de marzo de 1492

Sus Majestades:
Abraham Senior y yo agradecemos esta oportunidad para hacer nuestro último alegato escrito
llevando la voz de las comunidades judías que nosotros representamos.
Condes, duques y marqueses de las Cortes, caballeros y damas: no es un gran honor cuando un judío
es llamado a asistir por el bienestar y seguridad de su pueblo, pero es desgracia mayor que el Rey y la
Reina de Castilla y Aragón y por supuesto de toda España tenga que buscar su gloria en gente
inofensiva.
Encuentro muy difícil comprender como todo hombre judío, mujer y niño pueden ser una amenaza
a la fe Católica. Son cargos muy fuertes, demasiado fuertes. ¿Es que nosotros la destruimos?
Es todo lo opuesto. ¿No estáis obligando en este edicto a confinar a todos los judíos en lugares
restringidos y a tantas limitaciones en nuestros privilegios legales y sociales, sin mencionar que nos
forzáis a cambios humillantes? ¿No fue suficiente la imposición de la fuerza, no nos aterrorizó
vuestra diabólica Inquisición? Déjeseme mostrar en toda su dureza esta materia a todos los
presentes; no dejaré callar la voz de Israel en este día.
Escuchad ¡oh Cielos!, y sea permitido que se me escuche, Rey y Reina de España. Isaac Abravanel se
dirige a vos; yo y mi familia somos descendientes directos del Rey David, verdadera sangre real; la
misma del Mesías corre por mis venas. Es mi herencia, y yo lo proclamo en nombre del rey de Israel.
En nombre de mi pueblo, el pueblo de Israel, los escogidos por Dios, declaro que son inocentes y
sin culpa de todos los crímenes declarados en este abominable edicto. El crimen y la transgresión es
para vos; para nosotros es el soportar el decreto sin justicia que Vos habeis proclamado. El día de
hoy será de derrota y este año, que se imagina como el año de la gran gloria, será el de la vergüenza
más grande de España. Es reconocido que la palabra honor debe ser propia de buenas y nobles
acciones; de la misma forma, un acto impropio haría sufrir la reputación de una persona. Y si reyes y
reinas acometen hechos dudosos se hacen daño a ellos mismos; como bien se dice, cuanto más
grande es la persona el error es mayor.
Si los errores son reconocidos a tiempo pueden ser corregidos y el ladrillo débil que soporta el
edificio puede ser resituado en posición correcta. Asimismo un edicto errado, si es cambiado a
tiempo, puede ser corregido; pero objetivos religiosos han aventajado a la razón y malos consejos
han precedido al justo razonamiento. El error de este edicto será irreversible, lo mismo que estas
obligaciones que proclaman; mi rey y mi reina, escuchadme bien: error ha sido, un error profundo e
inconcebible como España nunca haya visto hasta ahora. Vosotros sois los únicos responsables,
como instrumentos del poder de una nación; si las artes y letras dan pautas a sensibilidades mas
refinadas, si vosotros habéis aplacado el orgullo del infiel musulmán pese a la fuerza de su ejército
mostrando conocimiento del arte y de la guerra y respetando su conciencia ¿con qué derecho los
inquisidores recorren los campos quemando libros por miles en piras publicas?
¿Con qué autoridad los miembros de la Iglesia desean ahora quemar la inmensa biblioteca arábiga de
este gran palacio moro y destruir sus preciosos manuscritos? Porque es por autoridad vuestra, mi rey
y mi reina. En lo más profundo de sus corazones Vuestras Mercedes han desconfiado del poder del
conocimiento, y Vuestras Mercedes han respetado sólo el poder. Con nosotros los judíos es
diferente. Nosotros los judíos admiramos y estimulamos el poder del conocimiento. En nuestros
hogares y en nuestros lugares de rezo el aprendizaje es una meta practicada por toda la vida. El
aprendizaje es una pasión nuestra que dura mientras existimos; es el corazón de nuestro ser; es la
razón, según nuestras creencias, para la cual hemos sido creados. Nuestro amor a aprender pudo
haber contrapesado su excesivo amor al poder. Nos pudimos haber beneficiado de la protección
ofrecida por vuestras armas reales y vos os pudisteis haber beneficiado de los adelantos de nuestra
comunidad y del intercambio de conocimientos, y digo que nos hubiésemos ayudado mutuamente.
Así como se nos ha mostrado nuestra debilidad, su nación sufrirá la fuerza de un desequilibrio al que
Vuestras Mercedes han dado comienzo. Por centurias futuras, vuestros descendientes pagarán por
los errores de ahora. Vuestras Mercedes verán que la nación se transformará en una nación de
conquistadores que buscan oro y riquezas, viven por la espada y reinan con puño de acero; y al
mismo tiempo os convertiréis en una nación de iletrados, vuestras instituciones de conocimiento,
amedrentadas por el progreso herético de extrañas ideas de tierras distintas y otras gentes, no serán
respetadas. En el curso del tiempo el nombre tan admirado de España se convertirá en un susurro
ente las naciones. España, que siempre ha sido pobre e ignorante, España, la nación que mostró
tanta promesa y que ha completado tan poco. Y entonces, algún día, España se preguntará a sí
misma: ¿que ha sido de nosotros? ¿Por qué somos el hazmerreír entre las naciones? Y los españoles
de esos días mirarán al pasado para ver por qué sucedió esto. Y aquellos que son honestos señalarán
este día y esta época de la misma manera que cuando esta nación se inició. Y la causa de su
decadencia no mostrará a nadie más que a sus reverenciados soberanos Católicos, Fernando e Isabel,
conquistadores de los moros, expulsores de los judíos, fundadores de la Inquisición y destructores
de inquisitivas mentes de los españoles.
El edicto es testimonio de la debilidad cristiana. Esto ha demostrado que los judíos son capaces de
ganarle a los siglos. Argumento viejo sobre estas dos creencias. Esto explica el por qué existen falsos
cristianos: estos cristianos cuyas creencias han sido sacudidas por argumentos que el judío conoce
mejor. Esto explica por qué la nación cristiana se perjudicara como dice que lo ha sido. Deseando
silenciar la oposición judía, la mayoría cristiana ha decidido no seguir argumentando, eliminando la
fuente del contraargumento. No se le dio oportunidad alguna al judío.
Esta es la última oportunidad para traer este tema a tierra española. En estos últimos momentos de
libertad, otorgada por el Rey y la Reina, yo, como representante de la judería Española, reposo en un
punto la disputa teológica. Yo la dejaré con un mensaje de partida, a pesar de que a Vuestras
Mercedes no os guste.
El mensaje es simple. El histórico pueblo de Israel, como se ha caracterizado por sus tradiciones, es
el único que puede emitir juicio sobre Jesús y su demanda de ser el Mesías; y como Mesías, su
destino fue el de salvar a Israel, de modo que debe venir de Israel a decidir cuándo debe salvarlo.
Nuestra respuesta es la única respuesta que importa, o acaso Jesús fue un falso Mesías. Mientras el
pueblo de Israel exista, mientras las gentes de Jesús continúen en rechazarlo, su religión no puede ser
validada como verdadera. Vuestras Mercedes pueden convertir a todas las gentes, a todos los salvajes
del mundo, pero mientras no conviertan al judío, Vuestras Mercedes no han probado nada, salvo
que pueden persuadir a los que no están informados.
Lo dejamos con este confortante conocimiento. Porque Vuestras Mercedes pueden disponer de sus
poderes, pero nosotros poseemos la verdad por lo alto. Vuestras Mercedes podrán desposeernos
como individuos, pero no podrán desposeernos de nuestras almas sagradas y de la verdad histórica,
que es el único testigo nuestro.
Escuchad, Rey y Reina de España, en este día Vuestras Mercedes han engrosado la lista de
fabricantes de maldades contra los que quedan de la Casa de Israel; si Vuestras Mercedes se
empeñan en destruirnos, todos han fracasado. Mas, sin embargo, nosotros prosperaremos en otras
tierras lejanas. Y doquiera que vayamos, el Dios de Israel estará con nosotros, y a Vuestras Mercedes
rey Fernando y reina Isabel, la mano de Dios los atrapará y castigará por la arrogancia de sus
corazones.
Hágase a Vuestras Mercedes autores de esta iniquidad; a lo largo de generaciones por venir, será
contado repetidamente cómo su fe no fue benevolente y cómo su visión se cegó. Pero, más que sus
actos de odio y fanatismo, el coraje del pueblo de Israel será recordado por haberse enfrentado
contra el poderoso Imperio Español y por habernos apegado a la herencia religiosa de nuestros
padres, resistiendo a los argumentos inciertos.
Expúlsennos, arrójennos de esta tierra que hemos querido tanto como Vos, pero los recordaremos,
Rey y Reina de España, como los que en nuestros santos libros buscaron nuestro daño. Nosotros los
judíos, con nuestros hechos en las páginas de la historia y nuestros recuerdos de sufrimiento; e
incurriréis en un daño mayor a vuestros nombres que el mal que nos habéis causado.
Nosotros los recordaremos, y a su vil edicto de expulsión, para siempre.

http://www.dimensiones.org/canales/vidmodrn/bneinoaj/abarvanel.htm

Abarvanel asked: Since the year is a constant cycle, just as circles have no beginning or end,
the calendar should have no beginning or end. Moreover, the Jewish Calendar is supposed
to have two beginnings -- Rosh Hashanah and Rosh Chodesh Nisan. What sense is there in
having the year begin at one time, and the months begin at another time?
It is a convention among the various peoples of the Earth, that the calendar should
commence at a time corresponding to the Beginning of Time, that is, Creation.
Nonetheless, occurrences of special importance have their own commemoration. Rosh
Hashanah corresponds to the Creation; Rosh Chodesh Nisan corresponds to the
deliverance, isolation, and exaltation of the Jewish People.
(The taking of the lamb, in preparation for the Pesach sacrifice, was an essential aspect of
Nisan. Many Jews were involved with worshipping the lamb, the Egyptian Deity. The Jews
were commanded to take the lamb for a sacrifice to Hashem at the time of the ascendance
of the constellation of the Ram. This would demonstrate the elevation of the Jews beyond
the forces of the stars and the idolatries. [Abarvanel and Ramban])

_______
 Don Isaac Abravanel - "The Abarbanel"
(1437-1508)

Don Isaac Abravanel was one of the greatest Jewish statesmen who played an important part in
European history. At the same time he was not merely a loyal and strictly religious Jew, but a
great scholar, Bible commentator and philosopher. He was the last of the long line of great
Jewish leaders and heroes of the Spanish Golden Age.
Isaac was born into a wealthy and learned family in Portugal. His father Judah was state
treasurer of Portugal, and a great favorite of Alfonso V, king of Portugal. Isaac received a
thorough Jewish education, and took a keen interest in languages and philosophy. Later he
succeeded his father in the service of the king.
In his greatness, Isaac never forgot his humble brethren. He used his vast wealth to support the
needy. Thus, when Alfonso captured the town of Arzilla in Morocco, and there were two
hundred and fifty Jews among the prisoners, Isaac Abravanel appointed twelve representatives
to gather funds to redeem them, and he himself was the greatest donor. When they were
redeemed, he supported them from his own means for about two years, until they learnt the
language and could earn their own livelihood. Abravanel also used his great influence to better
the position of his brethren in other lands.
When Alfonso V died and Don Joao II succeeded to the throne of Portugal, Abravanel's
fortune changed. In the year 5243, Don Joao II began a policy that aimed at getting rid of the
nobility, and particularly the ministers of state that served his father. Abravanel learned just in
time that the king beheaded several of the highest ranking officers, and that he was slated -to
share a similar fate. He was on the way to answer the king's call, but on learning what awaited
him, Abravanel fled to Toledo in Spain, where his family had once lived. Accompanied by his
wife and two children, Abravanel arrived in Toledo almost penniless, as the ungrateful. John
had confiscated all his wealth.
Abravanel quietly obtained a position with a Jewish banking firm, and was glad to have time to
pursue his studies and literary work. He continued his commentaries on the Bible which he had
been forced to interrupt because of the pressure of state affairs. He wrote his commentaries on
Joshua, Judges and Samuel, but when he began his commentaries on the book of Kings, the
king of Spain summoned him to take over the state treasury. Ferdinand and Isabella of Spain
knew that they could find no greater financial genius, and in the very same year when the
notorious Torquemada became head of the Inquisition in Spain, Abarvanelofficially became
treasurer to the king and queen (two years before the expulsion of the Jews from Spain).
When that terrible decree of the expulsion of all Jews from Spain except those who would give
up their faith, became known, Abravanel tried hard to avert the catastrophe. He begged of the
king and queen to reconsider their cruel decree, and he offered a huge sum to the king's
treasury. The king and queen turned a deaf ear to all his personal pleas and declined his gifts of
money.
On the 9th of Av, 5252 (July 30, 1492), Abravanel and his family were on the march with the
rest of their co-religionists He gave up his exalted position and joined his beloved brethren in
exile and suffering. The unfortunate refugees finally reached Naples in Italy. When Ferdinand
learned that the Jews found a haven in Naples, he requested the king of Naples (also called
Ferdinand) that he should not permit the refugees to. remain in his land. The young king of
Naples, however, ignored the protest and demands of the cruel rulers of Spain. Moreover, he
invited Abravanel to the royal house and appointed him as his adviser. Abravanel served both
him and his son Alfonso II who succeeded to the throne in 1494. Unfortunately Naples was
captured by King Charles of France in the following year, and King Alfonso II fled to Sicily.
Abravanel accompanied his Majesty in exile, and continued to serve him with a fatherly
devotion, until the exiled king died. Then Abravanel left for the island of Corfu in the
Mediterranean.
Having lost all his wealth to the French conquerors, Abravanel suffered poverty and hardship.
He moved to Monopoli, a town in the Kingdom of Naples, and 8 years later finally settled in
Venice. Here it was not long before the rulers of Venice invited him to the council of state, and
Abravanel became one of the leading statesmen of that Venetian Republic. Here in Venice
Abravanel died in the year 5269, at the age of 71, deeply mourned by the Jewish and non-Jewish
citizens of Venice. The leading rulers of Venice attended his funeral, and he was laid to rest in
Padua.

http://www.chabad.org/library/article_cdo/aid/111855/jewish/Isaac-Abravanel.htm

Chametz and Matza

In the Hagada, one of the four questions asked is that ,‫ אנו אוכלין חמץ ומצה‬,‫שבכל הלילות‬
‫ – הלילה הזה כולו מצה‬Why on other nights do we eat chametz and matza, whereas tonight we
only eat matza?
The Abarbanel explains that this is question has an additional layer of depth to it. The Korban
Pesach is essentially a Korban Toda, a thanksgiving offering, for having been saved. With an
ordinary thanksgiving offering, the sacrifice is brought with chametz loaves and matza wafers as part
of the offering. This being the case, why does this change on Pesach, that we only offer the matza?
The Chasam Sofer explains that chametz is a metaphor for negativity. It is symbolic of the inflation
of the ego, among other things. Matza is synonymous with the positive – it is representative of
things the way they ought to be, in their most natural state. When we offer a regular thanksgiving
sacrifice, we are thanking Hashem for the good He has done, but equally, the bad from which we
learn to appreciate the good. But on Pesach there is no such thing as bad; even being enslaved
served a “good” purpose – it wasn’t a punishment for anything the slaves had done! If the Jews
could achieve perfection without going through Egypt, they wouldn’t have had to – therefore it
served a constructive purpose. The purpose was so that when they were offered the Torah the Jews
would be able to understand and accept the concept of service – they had been pushed to the limit
and beyond in Egypt; they could do the same for Hashem. We point out how Pesach is a night
where ‫ – כולו מצה‬there is no such thing as bad, there is only good.

http://gtorah.com/category/sources/abarbanel/

Isaac ben Judah Abrabanel,[1] (Lisbon, 1437 – Venice, 1508), commonly referred to (erroneously)
just asAbARbanel, was a Portuguese Jewish statesman,philosopher, Bible commentator, and
financier.[2]
Abrabanel was born in Lisbon, Portugal, into one of the oldest and most distinguished Jewish
Iberian families who had escaped persecution in Castile during 1391. A student of the rabbi of
Lisbon, Joseph Chaim,[3] he became well versed in rabbinic literature and in the learning of his time,
devoting his early years to the study of Jewish philosophy. Abrabanel is quoted as saying that he
included Joseph ibn Shem-Tov as his mentor. At twenty years old, he wrote on the original form of
the natural elements, on religious questions and prophecy. Together with his intellectual abilities, he
showed a complete mastery of financial matters. This attracted the attention of King Afonso V of
Portugal who employed him as treasurer.
Notwithstanding his high position and the great wealth he had inherited from his father, his love for
his afflicted brethren was unabated. When Arzila, in Morocco, was captured by the Moors, and the
Jewish captives were sold as slaves, he contributed largely to the funds needed to free them, and
personally arranged for collections throughout Portugal. He also wrote to his learned and wealthy
friend,[4] Vitale (Yehiel) Nissim da Pisa, on behalf of the captives.
Ironically, according to historian David Brion Davis, Abrabanel played a pivotal role in providing
the conceptual basis for black slavery: "[...] the great Jewish philosopher and statesman Isaac ben
Abravanel, having seen many black slaves both in his native Portugal and in Spain, merged
Aristotle's theory of natural slaves with the belief that the biblical Noah had cursed and condemned
to slavery both his son Ham and his young grandson Canaan. Abravenel concluded that the
servitude of animalistic black Africans should be perpetual."[5] "It is most unfortunate that blame
for a racist "Curse" – that is, for singling out blacks as the only people the Bible condemns with
slavery – has been linked in modern times with a series of anti-Semetic mythologies that have also
wrongly pictured Jews as the main traders in slaves across medieval Europe and then as the
dominant force behind the transatlantic African slave trade to the New World."[6]
Schorsch and other scholars, such as David M. Goldenberg, point out Abrabanel's comments on the
Book of Amos as indicating very humanistic sentiments: "[Abrabanel] responded with unconcealed
anger to the comment of a tenth-century Karaite from Jerusalem, Yefet b. Ali, on the issue of Black
[promiscuity]. Yefet had interpreted a biblical verse (Amos 9:7) to refer to Black women as being
'promiscuous and therefore no one knows who his father is.' Abrabanel: 'I don’t know who told
Yefet this practice of promiscuity among Black women, which he mentions. But in the country of
my birth [Portugal] I have seen many of these people and their women are loyal to their husbands
unless they are prisoners and captive to their enemies. They are just like any other people.'" [7]
Schorsch argues that concerning Abrabanel's views about the connection between slavery and the
curse of Ham, Abrabnel was influenced by the writings of his contemporaries and predecessors,
including Christian and Muslim writers, as well as the culture around him, and was hardly considered
unique in his views.[8] Abrabanel's commentary on Amos 9:7 and other writings, argues Schorsch,
show the complexity of Abrabanel's views of Blacks. "Abravanel's conflicting passages regarding
Blacks were written at different times and addressed different realms of discourse, the one abstract
myth, the other actual living Blacks." [9] Schorsch shows how contemporary travel books described
Ethiopians as barbarians, stealing each other's children to sell to Muslim foreigners. "Hence, the
many statements that Ethiopians engaged in relations... with their siblings or parents. In this view,
families, a cultured product, would not have been known to primitives who lived like animals. Yet
Abravanel dismissed all these derogatory notions when defending the behavior of actual Blacks
living in Portugal." [10]
After the death of Afonso he was obliged to relinquish his office, having been accused by King John
II of connivance with the Duke of Braganza, who had been executed on the charge of conspiracy.
Abravanel, warned in time, saved himself by a hasty flight to Castile (1483). His large fortune was
confiscated by royal decree.
At Toledo, his new home, he occupied himself at first with Biblical studies, and in the course of six
months produced an extensive commentary on the books of Joshua, Judges, and Samuel. But shortly
afterward he entered the service of the house of Castile. Together with his friend, the influential
Don Abraham Senior, of Segovia, he undertook to farm the revenues and to supply provisions for
the royal army, contracts that he carried out to the entire satisfaction of Queen Isabella.
During the Moorish war, Abrabanel advanced considerable sums of money to the government.
When the banishment of the Jews from Spain was ordered with the Alhambra decree, he left
nothing undone to induce the king to revoke the edict. In vain did he offer him 30,000 ducats
($68,400 nominal value). With his brethren in faith he left Spain and went to Naples, where, soon
after, he entered the service of the king. For a short time he lived in peace undisturbed; but when
the city was taken by the French, bereft of all his possessions, he followed the young king,
Ferdinand, in 1495, to Messina; then went to Corfu; and in 1496 settled in Monopoli, and lastly
(1503) in Venice, where his services were employed in negotiating a commercial treaty between
Portugal and the Venetian republic.
Several times during the mid-to-late 15th century, he personally spent large amounts of his personal
fortunes to bribe the Spanish Monarchy to permit the Jews to remain in Spain. It is claimed that
Abrabanel offered them 600,000 crowns for the revocation of the edict. It is said also that Ferdinand
hesitated, but was prevented from accepting the offer by Torquemada, the grand inquisitor, who
dashed into the royal presence and, throwing a crucifix down before the king and queen, asked
whether, like Judas, they would betray their Lord for money. In the end, he managed only to get the
date for the expulsion to be extended by two days.
He died in Venice and was buried in Padua next to Rabbi Judah Minz, rabbi of Padua.

[edit]Works
Isaac Abravanel developed many works during his lifetime which are often categorized into three
groups:exegesis, philosophy, and apologetics. Exegesis refers to biblical commentary, his philosophy
dealt with the sciences and how the general field relates to the Jewish religion and traditions, and
apologeticsdefends the Jewish idea of the coming of the Messiah. Abravanel’s exegetic writings were
different from the usual biblical commentaries because he took social and political issues of the
times into consideration.[11] He believed that mere commentary was not enough, but that the actual
lives of theJewish people must be deliberated on as well when discussing such an important topic as
the Bible. He also took the time to include an introduction concerning the character of each book he
commented on, as well as its date of composition, and the intention of the original author, in order
to make the works more accessible to the average reader.
Christian scholars appreciated the convenience of Abravanel's commentaries, and often used them
when preparing their own exegetical writing. This may have had something to do with Abravanel’s
openness towards the Christian religion, since he worked closely with Messianic ideas found within
Judaism. Because of this, Abravanel’s works were translated and distributed within the world of
Christian scholarship.

[edit]Exegesis
Abrabanel primarily composed commentaries on the books of the Major and Minor Prophets. His
exegetical writings are set against a richly-conceived backdrop of the Jewish historical and
sociocultural experience, and it is often implied that his exegesis was sculpted with the purpose of
giving hope to the Jews of Spain that the arrival of the Messiah was imminent in their days. This idea
distinguished him from many other philosophers of the age, who did not rely as heavily on
Messianic concepts. Abarbanel's major peshat works are
● Ma'yanei ha-Yeshu'ah (“The Wellsprings of Salvation" ‫)מעייני הישועה‬, which is a
commentary on theBook of Daniel;
● Yeshu'ot Meshiho (“The Salvation of His Anointed" ‫)ישועות משיחו‬, an interpretation of
rabbinic literature about the Messiah; and
● Mashmi'a Yeshu'ah (“Announcing Salvation" "‫) "משמיע ישועה‬, a commentary on the
messianic prophecies in the prophetical books.
These three books are considered the separate parts of a larger work entitled “Migdal Yeshu'ot”
(“Tower of Salvation” ‫) מגדל ישועות‬.
His commentaries are divided into chapters, each of which is preceded by a list of questions or
difficulties that he sets out to explain over the course of the chapter. Not only did this make it easier
for scholars to find the answers they were looking for, but these lists of difficulties aided the average
student in studying Abravanel's work. In his commentary on the Pentateuch these questions have no
fixed number, sometimes amounting to over 40, but in his commentary to the Prophets he limits
himself to six. Abrabanel rarely forayed into the world of grammatical or philological investigation in
the vein ofMaimonides or David Kimhi before him, instead focusing on a content-based
investigation of the Scripture at hand.
Occasionally Abrabanel digresses from the subject under discussion, particularly in his commentary
on the Pentateuch. His style and presentation is prolix and often repetitive. Some of his
interpretations derive from homilies delivered in the synagogue. He vehemently fought the extreme
rationalism of philosophical interpretation as well as interpretations based on philosophical allegory.
At the same time he himself had recourse, especially in his commentary on the Pentateuch, to
numerous interpretations based on philosophy.
His opposition to philosophical allegory must also be ascribed to the conditions of his time, the fear
of undermining the unquestioning faith of the simple Jew, and the danger to Jewish survival in exile.
This also explains Abrabanel's faith in the Messianic concepts of Judaism, as well as his need to
make his work accessible to all Jews instead of writing merely for the scholars of his time. Although
his commentary often differed from kabbalistic interpretations, Abrabanel nonetheless believed that
the Torah had a hidden meaning in addition to its overt significance, and thus he interpreted
passages in theTorah in various ways. His commentary to Deuteronomy 25:5 demonstrates both his
knowledge and endorsement of kabbalists and kabbalistic understanding of Scripture. Side by side
with philosophical concepts (entitled “the analytical way,” “the scientific,” or “the method of
wisdom”) he gives “the way of the Torah,” i.e., the moral and religious tenets to be derived from the
text.
He quoted extensively from the Midrash, but allowed himself to criticize his source when, in his
view, it did not accord with the literal meaning of the text. He explains, “I shall not refrain from
pointing to the weakness inherent in their statements where they are homiletical in nature and are
not accepted by them as authoritative” (Introduction to Joshua).

Overall, Abrabanel's exegetical writings are notable for the following three distinctions:
● His comparison of the social structure of society in biblical times with that of the European
society in his day (for example, in dealing with the institution of monarchy, I Samuel 8). He
had wide recourse to historical interpretation, particularly in his commentaries to the Major
and Minor Prophets and to the Book of Daniel, but in numerous instances his
interpretations are anachronistic (for example, Judges 18).
● Preoccupation with Christian exegesis and exegetes. He generally disputed their
christological interpretations, especially those of Jerome. But he did not hesitate to borrow
from them when their interpretation seemed correct to him. “Indeed I regard their words in
this matter to be more acceptable than those of the rabbis to which I have referred” (I Kings
8, reply to the sixth question).
● His introductions to the books of the prophets, which are much more comprehensive than
those of his predecessors. In them he deals with the content of the books, the division of the
material, their authors and the time of their compilation, and also drew comparisons
between the method and style of the various prophets. His investigations are made in the
spirit of medieval scholasticism. He may consequently be considered as a pioneer of the
modern science of Bible propædeutics.
However, the major characteristic that separated Abrabanel from his predecessors was his
unflagging commitment toward using the Scripture as a means of elucidating the status quo of his
surrounding Jewish community; as a historical scholar, Abrabanel was able to contemporize the
lessons of the historical eras described in the Scripture and apply them successfully in his
explanations of modern Jewish living. Abrabanel, who had himself taken part in the politics of the
great powers of the day, believed that mere consideration of the literary elements of Scripture was
insufficient, and that the political and social life of the characters in the Tanakh must also be taken
into account. Due to the overall excellence and exhaustiveness of Abrabanel's exegetical literature,
he was looked to as a beacon for later Christian scholarship, which often included the tasks of
translating and condensing his works.

[edit]Philosophy
Abravanel's Jewish predecessors in the realm of philosophy did not receive the same tolerance at his
hands as the Christians did. Men like Albalag, Palquera, Gersonides, Narboni, and others, were
denounced by Abravanel as infidels and misleading guides for assuming a comparatively liberal
standpoint in religio-philosophical questions. Abravanel was essentially an opponent of philosophy,
despite his authority on the subject, because his entire understanding of the Jewish religion was
based on God’s revelation in Jewish history. There is a common misconception that Abravanel
agreed with Maimonidean views; while sometimes their ideas matched up, most of Abravanel’s
thoughts strongly disagreed with those of Maimonides.
A characteristic instance of his vacillation is afforded by his most important religious work, the "Rosh
Amanah" (The Pinnacle of Faith), based on Cant. iv. 8. This work, devoted to the championship of
the Maimonidean thirteen articles of belief against the attacks of Crescas and Albo, ends with the
statement that Maimonides compiled these articles merely in accordance with the fashion of other
nations, which set up axioms or fundamental principles for their science. However, he holds that
Judaism has nothing in common with human science; that the teachings of the Torah are revelations
from God, and therefore are all of equal value; that among them are neither principles nor
corollaries from principles.
Abravanel agrees and supports some of Maimonides ideas; however he assails Maimonides'
conception that the prophetic visions were the creations of imagination. Abravanel will not hear of
this explanation, even for the bat kol of the Talmud, which, according to him, was a veritable voice
made audible by God — a miracle, in fact (commentary on Gen. xvi.).
In like manner Abravanel exceeded all his predecessors in combating Maimonides' theory of the
"Heavenly Chariot" in Ezekiel, and commentary on the Guide for the Perplexed, part III:71-74.

[edit]Apologetics
Abravanel felt deeply the hopelessness and despair which possessed his brethren in the years
following their expulsion from Spain, and set himself, therefore, to champion the Messianic belief
and to strengthen it among his desponding brethren. With this aim he wrote the aforementioned
three works:"Ma'yene ha-Yeshu'ah" (Sources of Salvation), completed Dec. 6, 1496; "Yeshu'ot
Meshikho" (The Salvation of His Anointed), completed Dec. 20, 1497; and "Mashmia' Yeshu'ah"
(Proclaiming Salvation), completed Feb. 26, 1498. All of these were about the Jewish messiah.
The first-named of these is in the form of a commentary upon Daniel, in which he controverts both
the Christian exposition of and the Jewish rationalistic approach to this book. Curiously enough, in
opposition to the Talmud and all later rabbinical tradition, he counts Daniel among the prophets,
coinciding therein—but therein only—with the current Christian interpretation. He is impelled to
this by the fact that Daniel furnishes the foundation for his Messianic theory. The remainder of his
commentary is devoted to an exhaustive and caustic criticism of the Christian exposition.
The second work is probably unique in being an exposition of the doctrine concerning the Messiah
according to the traditional testimony of Talmud and Midrash. His third apologetic work contains a
collection of Messianic passages of the Bible and their interpretations, in the course of which latter
Abravanel criticises the Christian interpretation of these passages.

[edit]Major Works
Other works are:
● "The Crown of the Ancients"
● "The Pinnacle of Faith"
● "The Wellsprings of Redemption", in the form of a commentary on Daniel,
● "The Salvation of His Anointed"
● "The Herald of Salvation", in which are collected and explained all the Messianic texts.
● "Inheritance of the Fathers"
● "The Forms of the Elements"
● "New Heavens"
● "Deeds of God"

[edit]See also
● Jewish commentaries on the Bible

[edit]Books
● Abrabanel's response to the Alhambra Decree, in the 1988 novel The Alhambra Decree by
David Raphael.
● Netanyahu, B. 1999. Don Isaac Abravanel: Statesman & Philosopher. Cornell University
Press; 5th Rev edition. 350 pages, ISBN 0-8014-3487-4
● Borodowski, Alfredo Fabio. 2003. Isaac Abravanel on Miracles, Creation, Prophecy, and
Evil: The Tension Between Medieval Jewish Philosophy and Biblical Commentary. Studies
in Biblical Literature, V. 53. Peter Lang Publishing. 241 pages, ISBN 0-8204-6236-5
● Feldman, S. Philosophy in a Time of Crisis: Don Isaac Abravanel - Defender of the Faith.
Routledge: 2002.
● Lawee, Eric. Isaac Abarbanel's Stance towards Tradition. Albany: SUNY Press, 2002.
● Sarachek, Joseph. 1938. Don Isaac Abravanel. Bloch publishing company

[edit]References
1. ^ Also spelled Abravanel, Abarbanel.
2. ^ Chambers Biographical Dictionary, ISBN 0-550-18022-2, page 1
3. ^ Yosef ben Shlomo Ibn Yahya: poet, religious scholar, rebuilder of Ibn Yahya
Synagogue of Calatayud; descendant of Hiyya al-Daudi who was great-grandson of
 Hezekiah Gaon)
4. ^ Cultural intermediaries: Jewish intellectuals in early modern Italy By David B.
Ruderman, Giuseppe Veltri
5. ^ Davis, David Brion. Inhuman Bondage: The Rise and Fall of Slavery in the New World (New
York: Oxford University Press, 2006) p. 55. Cf. Schorsch, Jews and Blacks, pp. 17-
22;27;36-49.
6. ^ Davis, David Brion. Inhuman Bondage: The Rise and Fall of Slavery in the New World (New
York: Oxford University Press, 2006) p. 67. Cf. The Secret Relationship Between Blacks and
Jews (Boston, 1991); Ephraim Isaac, "Genesis, Judaism, and 'Sons of Ham'", Slavery &
Abolition I (May 1980): 3-17.
7. ^ Goldberg, David M. (1997). Struggles in the Promised Land: Towards a History of Black-Jewish
Relations in the United States. New York/Oxford: Oxford University Press. pp. 21–51.
8. ^ Schorsch, Jonathan. Jews and blacks in the early modern world. Cambridge University Press.
pp. 33.
9. ^ Schorsch, Jonathan. Jews and Blacks in the Early Modern World. Cambridge University
Press. pp. 37.
10. ^ Schorsch, Jonathan. Jews and Blacks in the Early Modern World. Cambridge University
Press. pp. 37.
11. ^ Thomas G. Bergin (ed.), Encyclopedia of the Renaissance (Oxford and New York: Market
House Books, 1987).

[edit]External links
● Short biography of Isaac Abravanel
● Abrabanel
● Columbia Encyclopedia entry

Wikipedia
 Isaac ben Judah Abravanel

(1437-1508)

Isaac ben Judah Abravanel was born in Lisbon, Portugal in 1437. He studied both Talmud,
philosophy, and secular studies. He was one of the first Jewish scholars to be influenced by
Renaissance writers. He was a major thinker and prolific Jewish scholar. He wrote a commentary on
Joshua in sixteen days. His commentary to the Prophets, while prolix, provided added insights into
his 15th century society because he compared the monarchies described in I Samuel to the
monarchies of his day. He focused philosophically, on the importance of prophecy, disagreeing
vociferously with the beliefs of RaMBaM.
In three treatises, he predicted that the Messiah would come in the near future.
Abrabanel is best-known, however, for his brilliance as a financier and as a diplomat.
His political career started in Portugal, where he served as the personal agent of King Alfonso V. As
treasurer, Abravanel took the unusual position of frequently using his own monies as well as the
state's. In 1471, when 250 Jews were held for ransom by Alfonso, Abravanel helped raise the
required monies. He was tremendously influential among the wealthy Christians in Portugal and
remained a powerful figure in the Portuguese court.
However, with the accession of John II in 1481, anti-Jewish sentiments in the church and the
legislature which were suppressed during the reign of his father found a sounding board. Due to his
fear that the Duke of Braganza was conspiring with Ferdinand and Isabella ofSpain against him, he
had the Duke executed and almost did the same to Abravanel, who was able to sneak over the
border into the Spanish town of Segura de la Orden in 1483.
Hurt by this ingratitude, Abravanel resolved to dedicate the rest of his life to Jewish scholarship and
writing. It was not to be. In 1484 King Ferdinand invited him to be the collector of royal revenues,
even though it was illegal for a Jew to hold such a high position AND the Spanish Inquisition was in
full swing. Abravanel accepted the job, not only because finance was his field of expertise, but also
because he felt that such a close relationship with Ferdinand might prove useful in protecting the
Jews from Torquemada. This is not to say that the position did not also serve him well. Although he
was probably able to have smuggled some of his fortune out of Portugal, by 1488 his tax-farming
activity must have brought him considerable gain, because from that year on we have repeated
evidence of huge loans — comprising millions of maravedis — which he made to the queen and to
the war treasury of the state.
Although he was a tax farmer in the leading districts of south and central Castile, this was not the
extent of his influence in Spain. He served as the queen's private, business, and financial agent and
fulfilled the many tasks which this entailed. Many historians cite his loan of 1,500,000 maravedis to
Queen Isabella to further the Spanish war effort in Grenada as an indicator of both his fortune and
his ability to mobilize it for the fulfillment of the aims of the crown.
For all of his power, though, Abravanel's position in Spain never equaled that which he had enjoyed
under the Portuguese kings. In Portugal, he was a decision-maker, while his sphere of influence was
severely checked in Spain. Ferdinand and Isabella limited his influence and his actions to finance,
although he also was allowed to play the role of spokesman for Jews in Spain.
This became eminently clear in 1492. After having provided Ferdinand and Isabella with the monies
needed to take Grenada, Abravanel was shocked to learn that they had decided to expel all Jews
from Spain. He (and maybe Abraham Senior) offered a huge bribe to rescind the edict, but they
failed.
In May, 1492, Abrabanel found himself under tremendous pressure to convert and retain his status
in the Spanish court. He refused, managed to smuggle his young son out of the country, and headed
for Naples. He was permitted to take a thousand gold ducats with him but had to renounce his claim
to other money which he had given the king in advance of actually getting the revenues through tax
farming. He was also able to get bills of exchange for much of his fortune, softening the financial
blow of his departure.
In Naples, he planned to concentrate on writing his commentary to the Bible. However, he was
again employed by the king to be the prime tax collector. He and the king had to flee from the
French. Abravanel lost his library. He finally settled in Venice in 1503.
Source: Gates to Jewish Heritage
http://www.jewishvirtuallibrary.org/jsource/biography/Abravanel.html

BRAVANEL, ABARBANEL, or ABRABANEL:

Table of Contents
 ● Isaac Abravanel:
● As Author and Exegete.
● As Philosopher.
● As Apologete.
● Isaac Abravanel:
● Jonah Abravanel:
● Joseph Abravanel:
● Judah Abravanel:
● Samuel Abravanel:
● Samuel Abravanel:
One of the oldest and most distinguished Spanish families, which traces its origin from King David.
Members of this family lived at Seville, where dwelt its oldest representative, Don Judah Abravanel.
Samuel Abravanel, his grandson, settled at Valencia, and Samuel's son, Judah (or perhaps he
himself), left Spain for Portugal. Isaac, the son of Judah, returned to Castile, where he lived till the
time of the great expulsion of the Jews from Spain in 1492. Then, with his three sons, Judah, Joseph,
and Samuel, Isaac went to Italy. Their descendants, as well as other members of the family who
arrived later from the Iberian peninsula, lived in Holland, England, Turkey, and elsewhere during
and since the sixteenth century.

Pedigree. Isaac Abravanel:

Statesman and Bible commentator, son of the Portuguese treasurer, Dom Judah, was born in the
year 1437 at Lisbon, and died at Venice in 1508. He was buried in Padua.
Abravanel received a careful education and was a pupil of Joseph
Ḥayyim, rabbi of Lisbon. Well versed in Talmudic literature and
in the learning of his time, endowed with a clear and keen mind,
and full of enthusiasm for Judaism, he devoted his early years to
the study of Jewish religious philosophy,and when scarcely twenty
years old wrote on the original form of the natural elements, on
the most vital religious questions, on prophecy, etc. His
political abilities also attracted attention while he was still
young. He entered the service of King Alfonso V. of Portugal as
treasurer, and soon won the confidence of his master.
Notwithstanding his high position and the great wealth he had
inherited from his father, his love for his afflicted brethren
was unabated. When Arzilla, in Morocco, was taken by the Moors,
and the Jewish captives were sold as slaves, he contributed
largely to the funds needed to manumit them, and personally
arranged for collections throughout Portugal. He also wrote to
his learned and wealthy friend Jehiel, of Pisa, in behalf of the
captives. After the death of Alfonso he was obliged to relinquish
his office, having been accused by King John II. of connivance
with the duke of Bragança, who had been executed on the charge of
conspiracy. Abravanel, warned in time, saved himself by a hasty
flight to Castile (1483). His large fortune was confiscated by
royal decree. At Toledo, his new home, he occupied himself at
first with Biblical studies, and in the course of six months
produced an extensive commentary on the books of Joshua, Judges,
and Samuel. But shortly afterward he entered the service of the
house of Castile. Together with his friend, the influential Don
Abraham Senior, of Segovia, he undertook to farm the revenues and
to supply provisions for the royal army, contracts that he
carried out to the entire satisfaction of Queen Isabella. During
the Moorish war Abravanel advanced considerable sums of money to
the government. When the banishment of the Jews from Spain was
decreed, he left nothing undone to induce the king to revoke the
edict. In vain did he offer him 30,000 ducats ($68,400, nominal
value). With his brethren in faith he left Spain and went to
Naples, where, soon after, he entered the service of the king.
For a short time he lived in peace undisturbed; but when the city
was taken by the French, bereft of all his possessions, he
followed the young king, Ferdinand, in 1495, to Messina; then
went to Corfu; and in 1496 settled in Monopoli, and lastly (1503)
in Venice, where his services were employed in negotiating a
commercial treaty between Portugal and the Venetian republic
(Zurita, "Historia del Rey Don Fernando el Católico," v. 342a).
 Abravanel Coat of Arms.(From the Archives of the
Amsterdam Portuguese Congregation.)As Author and Exegete.
Abravanel's importance, however, lies not only in his changeful and active career. Although his
works can scarcely be said to be of an absolutely original character, they contain so much instructive
material, and exerted so wide an influence, that they demand special attention. They may be divided
into three classes, referring to (1) exegesis, such as his commentary upon the entire Bible with the
exception of the Hagiographa; (2) philosophy, dealing with philosophy in general and particularly
with that of the Jewish religion; (3) apologetics, in defense of the Jewish doctrine of the Messiah.
Characteristic of Abravanel's exegetic writings is his accurate estimation of the historical standpoint
in the ancient annals of the Jewish people. All preceding Jewish exegetes had been too far removed
from the tumult of the great world to possess a proper estimate of the historical epochs and
episodes described in Scripture. Abravanel, who had himself taken part in the politics of the great
powers of the day, rightly perceived that mere consideration of the literary elements of Scripture was
insufficient, and that the political and social life of the people must also be taken into account. He
recognized also the value of prefacing the individual books of the Bible with a general introduction
concerning the character of each book, its date of composition, and the author's intention; he may
consequently be considered as a pioneer of the modern science of Bible propædeutics. These
excellences of Abravanel's commentaries were especially appreciated by the Christian scholars of the
seventeenth and eighteenth centuries. No less than thirty Christian writers of this period—among
them men of eminence, like the younger Buxtorf, Buddeus, Carpzov, and others—occupied
themselves with the close study of Abravanel's exegetical writings, which they condensed and
translated, and thus introduced to the world of Christian scholarship. Possibly somewhat of this
appreciation of Abravanel by Christians was due to the latter's tolerance toward the Christian,
exegetes—Jerome, Augustine, and Nicholas de Lyra —all of whom were closely studied by him and
quoted without prejudice, receiving praise or disapprobation as the case demanded.
 Isaac Abravanel.(Traditional portrait.)As Philosopher.
Abravanel's Jewish predecessors in the realm of philosophy, whoever, by no means received the
same amount of tolerance at his hands. Men like Albalag, Palquera, Gersonides, Narboni, and
others, were roundly denounced by Abravanel as infidels and misleading guides, for venturing to
assume a comparatively liberal standpoint in religio-philosophical questions. Although he was the
last Jewish Aristotelian, Abravanel was essentially an opponent of philosophy, for his entire
conception of Judaism, opposed to that of Maimonides and his school, was rooted in a firm
conviction of God's revelation in history, and particularly in the history of the selected people. Had
Abravanel not been misled by the "Guide" of Maimonides, for whom he shared the traditional
veneration, he might havegiven an exposition of his views on the relations of philosophy and
religion. As it is, however, these views are confused, being at one and the same time Maimonistic,
anti-Maimonistic, and, in a measure, even cabalistic. A characteristic instance of his vacillation is
afforded by his most important religious work, the "Rosh Amanah" (The Pinnacle of Faith), based
on Cant. iv. 8. This work, devoted to the championship of the Maimonidean thirteen articles of
belief against the attacks of Crescas and Albo, ends with the statement that Maimonides compiled
these articles merely in accordance with the fashion of other nations, which set up axioms or
fundamental principles for their science; but that the Jewish religion has nothing in common with
human science; that the teachings of the Torah are revelations from God, and therefore are all of
equal value; that among them are neither principles nor corollaries from principles: which certainly is
rather a lame conclusion for a work purporting to be a defense of Maimonides. It would not be just,
however, to assert that Abravanel makes a pretense of championing Maimonides, while being
actually opposed to him. Abravanel is no hypocrite; wherever he thinks that Maimonides deviates
from traditional belief, he does not hesitate to combat him strenuously. He thus assails Maimonides'
conception that the prophetic visions were the creations of imagination. Abravanel will not hear of
this explanation even for the bat kol of the Talmud, which, according to him,
was a veritable voice made audible by God—a miracle, in fact
(commentary on Gen. xvi.). In like manner Abravanel exceeded all
his predecessors in combating Maimonides' theory of the "Heavenly
Chariot" in Ezekiel ("'Aṭeret Zeḳenim," xxiv., and commentary on
the "Moreh," part iii. 71-74, ed. Warsaw). Indeed the most
noteworthy feature of all Abravanel's philosophical disquisitions
is the success with which he demonstrates the weak points in the
Maimonidean system.
As Apologete.
One point of Maimonides' system, however, and one that was not
strictly in the line of tradition, found in Abravanel a zealous
imitator: the belief in a Messiah. He felt deeply the
hopelessness and despair which possessed his brethren in the
years following their expulsion from Spain, and set himself,
therefore, to champion the Messianic belief and to strengthen it
among his desponding brethren. With this aim he wrote the
following three works: "Ma'yene ha-Yeshu'ah" (Sources of
Salvation), completed Dec. 6, 1496; "Yeshu'ot Meshiḥo" (The
Salvation of His Anointed), completed Dec. 20, 1497; and
"Mashmia' Yeshu'ah" (Proclaiming Salvation), completed Feb. 26,
1498—all of them devoted to the exposition of the Jewish belief
concerning the Messiah and the Messianic age. The first-named of
these is in the form of a commentary upon Daniel, in which he
controverts both the Christian exposition and the Jewish
rationalism of this book. Curiously enough, in opposition to the
Talmud and all later rabbinical tradition, he counts Daniel among
the prophets, coinciding therein—but therein only—with the
current Christian interpretation. He is impelled to this by the
fact that Daniel furnishes the foundation for his Messianic
theory. The remainder of his commentary is devoted to an
exhaustive and caustic criticism of the Christian exposition.
The second work is probably unique in being an exposition of the doctrine concerning the Messiah
according to the traditional testimony of Talmud and Midrash; it is valuable for its exhaustive
treatment and clearness of presentation. Of no less importance is his third apologetic work, which
contains a collection of all the Messianic passages of the Bible and their interpretations, in the course
of which latter Abravanel very frequently attacks the Christian interpretation of these passages. It
contains (pp. 32c-34b, ed. Amsterdam) a description of the Messianic age as conceived by the Jewish
orthodoxy of the Middle Ages. These apologetic works of Abravanel were widely read by his
coreligionists, as is evidenced by their frequent republication, and they contributed undoubtedly to
the reassurance of many of his brethren as to a better future for Israel.
The following list of Abravanel's works is arranged alphabetically, according to the Hebrew
alphabet, the date of the first edition being given in each case:
(1) "'Aṭeret Zeḳenim" (Crown of the Ancients), Sabbionetta, 1557;
(2) "Yeshu'ot Meshiḥo" (The Salvation of His Anointed),
Karlsruhe, 1828; (3) "Maamar Kaẓer" (Short Treatise), Venice,
1574; (4) "Ma'yene ha-Yeshu'ah" (Sources of Salvation), Ferrara,
1551; also at Naples, no date, possibly ed. princeps; (5) "Mashmi'a
Yeshu'ah" (Proclaiming Salvation), Salonica, 1526; (6) "Mif'alot
Elohim" (Works of God), Venice, 1592; (7) "Mirkebet ha-Mishneh"
(Second Chariot), Sabbionetta, 1551; (8) "Naḥlat Abot" (The
Paternal Inheritance), Constantinople, 1505; (9) "Perush"
(Commentary) on the Pentateuch, Venice, 1579; (10) "Perush" on
the Earlier Prophets, Pesaro, 1511 (doubtful); (11) "Perush" on
the Later Prophets, Pesaro, 1520 (?); (12) "Perush" on
Maimonides' "Moreh Nebukim," Karlsruhe, 1831; (13) "Rosh Amanah"
(The Pinnacle of Faith), Amsterdam, 1505; (14) "Shamayim
Ḥadoshim" (The New Heavens), Rödelheim, 1828; (15) "Ẓurot ha-
Yesodot" (Forms of the Elements), Sabbionetta, 1557; (16)
"Teshubot" (Responsa), addressed to Saul ha-Kohen of Candia,
Venice, 1574. See also Arama, David; Bibago, Abraham.
Bibliography:
● Autobiographical notices are given in the introduction to his commentaries on Joshua, Kings, and Deuteronomy
and in his Teshubot;
● Baruch , preface to Abravanel's Ma'yene (is of great value);
● Carmoly, in Jost's Annalen, 1839, p. 101;
● also an anonymous writer, ib. p. 181;
● Luzzatto, ibid. 1840, pp. 17, 24;
● Jost, Gesch. d. Israeliten, iii. 104-109;
● Grätz, Gesch. d. Juden, viii. and ix., see index;
● M. H. Friedländer, Chachme ha-Dorot, Brünn, 1880, pp. 136-150;
● Schwerin-Abarbanel, in Berliner's Magazin, 1891, xviii. 133-145, 235-241;
● Steinschneider, Cat. Bodl. No. 5302;
● Fürst, Bibl. Jud. pp. 11-15;
● The American Israelite (Cincinnati, O.), 1862, pp. 212, 220, 228, 236, 244, contains a translation
(incomplete) of the Rosh Amanah.
Isaac Abravanel:
1. Son of Joseph Abravanel, and grandson of the Bible-commentator; was distinguished for his
philanthropy and his devotion to science. He lived at Ferrara, Italy, where he died in 1573. He
entrusted the education of his children to Isaac de Lattes in 1567. Amalus Lusitanus was in friendly
intercourse with him and a frequent visitor at his house. 2.A rich and highly respected man who
lived at Venice in 1668.
Jonah Abravanel:
1. Poet; flourished at Amsterdam in the seventeenth century; died there Aug. 11, 1667. He was the
son of the physician Joseph Abravanel, and a nephew of Manasseh ben Israel. He wrote "Elegio em
Louvar da Nova Yesiba, institudo por o Senhor Yshac Pereira, de que he Ros Yesiba o Senhor
Haham Menasse ben Israel" (Amsterdam, 1644). He wrote also elegies upon the martyrs Isaac de
Castro Tartas (1647) and the Bernals (1655). He published with Dr. Ephraim Bueno, after 1630,
ritualistic works and "Psalterio de David . . . transladado con toda fidelidad" (Amsterdam, 1644). 2.
A learned and highly respected man who lived also at Amsterdam, wherehe died Feb. 19, 1707. 3.
Son of Manasseh Abravanel; was a member of the Talmudical Academy
'Eẓ Ḥayyim in Amsterdam, 1710.
Joseph Abravanel:
1. Physician and scholar; son of Isaac Abravanel; born at Lisbon in 1471; died about 1552. He lived
at Venice and later at Ferrara, and enjoyed a great reputation. 2. A physician, brother of Manasseh
Abravanel; flourished at Amsterdam in the seventeenth century; died about 1620. 3. A member
of the Academy 'Eẓ Ḥayyim at Amsterdam, in 1706.
Judah Abravanel:
1. Receiver of customs at Seville, Spain, in 1310. He rendered substantial service to the grandees of
Castile. The infante Don Pedro, in his will, dated Seville, May 9, 1317, ordered that Judah be paid:
(1) 15,000 maravedis ($36,000) for clothes delivered; (2) 30,000 maravedis ($72,000) as part of a
personal debt, at the same time requesting Judah to release him from paying the rest. Judah had been
in great favor with King Alfonso the Wise, with whom he once had a conversation regarding Jews
and Judaism. 2. Grandson of the preceding; Portuguese treasurer about 1400. He managed the
financial affairs of the infante Dom Fernando, who assigned to him, in 1437, over half a million reis
blancos. 3. See Leo Hebræus. 4. The grandson of Judah Abravanel, or Leo Hebræus, bore also the
name of Judah. He was a much respected man, who died Dec. 15, 1583, at Ferrara, at the age of
fifty. He lived with his brother Jacob Abravanel and another Judah Abravanel, who was renowned
for his wealth and for his philanthropy.
Samuel Abravanel:
Son of Judah Abravanel of Seville; settled in Castile. He became
a patron of learning. He supported the scholar, Menahem ben
Zerah, and had him elected rabbi of Toledo. As a mark of his
gratitude Menahem dedicated to Abravanel his work, "Ẓedah la-
Derek" (Provision for the Journey). During the persecution of
1391 he submitted to baptism and was named, according to Zacuto,
Juan of Seville. He soon, however, returned to Judaism. See also
Abravalla, Samuel.
Samuel Abravanel:
Youngest son of Isaac Abravanel, and grandson of Judah; was born in 1473, at Lisbon. His father
sent him to Salonica to pursue his Talmudic studies, where he became the pupil of Joseph Fasi. He
lived at Naples, and was employed as financier by the viceroy Don Pedro de Toledo. He made the
best possible use of his great wealth, which amounted to more than 200,000 gold zecchini or sequins
(about $450,000). The poet Samuel Usque said that he deserved the surname "Tremegisto," that is,
"thrice great": great in scholarship, great in name (ancestry), and great in wealth. "He generously
employs his wealth in promoting the welfare of his coreligionists. He enables many orphans to
marry, supports the needy, and endeavors strenuously to free captives, so that in him are combined
all the great qualities which make one fitted for the gift of prophecy." By his contemporaries he was
surnamed "Nasi" (Prince), and was much respected. His second wife, Benvenida Abravanela, a
woman of prudence, culture, grace, piety, and charity, nobly seconded his efforts. The viceroy of
Naples permitted his daughter Leonora, later grand duchess of Tuscany, to be on friendly terms with
Benvenida and even to become her pupil. Leonora looked up to her with filial love and respect.
Samuel Abravanel was a patron of Jewish learning. His house was a
favorite resort for Jewish and Christian scholars. The Portuguese
refugee, David ben Yaḥya, whom Samuel succeeded in placing as
rabbi at Naples, and the cabalist Baruch of Benevento, were his
intimates. Following in the footsteps of his father, and aided by
his noble wife, Samuel was always ready to defend his brethren in
faith. When Charles V. issued an edict to expel the Jews from
Naples, Benvenida, with the assistance of Leonora, intervened in
their behalf so effectively that the decree was revoked. But
several years later, when Charles V. ordered the Jews either to
leave the land or to wear the badge, the Abravanels settled in
Ferrara, where Samuel died in 1551, and Benvenida three years
later.
The following were also prominent members of the family: the
wealthy and learned "Prince" Ḥiyya Abravanel, who lived at
Salonica with the preacher Senior Abravanel (died 1620); Hirsh
Abravanel, who was head of the rabbinate at Lissa, Prussia (died
1863).
Bibliography:
● Usque, Consolaçam, p. 206;
● Grätz, Gesch. d. Juden, ix. 47 et seq., 327 et seq.;
● Kayserling, Gesch. d. Juden in Portugal, p. 264;
● idem, Die Jüdischen Frauen, pp. 77 et seq.

http://www.jewishencyclopedia.com/articles/631-abravanel-abarbanel
' Abrabanel endeavors to explain the general content of the Bible, its principles, views and moral
teachings more than the actual meaning of the words and passages. Primarily a philosophical,
theological, ethical and to some extent historical commentary, his method as an exegete is entirely
novel, prefacing each section of each book with a number of questions and then interpreting that
section in such a manner as to gradually resolve them. He divided each book in his own way,
according to the individual logical subjects treated, without attention to the traditional division.
Thus, in the Book of Joshua he discerns sixteen divisions instead of twenty-four; in The Book of
Judges, twelve instead of twenty-one and in both Books of Samuel, which he treats as one, twenty-
five instead of fifty-five traditional divisions. His greatest contribution to the exegesis of the Former
and Latter Prophets are his introductions. In his general introduction to Nevi'im Rishonim, he
discusses the classification of the books of the Canon. After giving the traditional classification and
the literary one adopted by Gentile scholars, he offers his own historical classification. He takes up
the question of the time of composition of the Books of Joshua, Judges and Samuel and deals with
issues of authorship. Abrabanel was practically the first Jewish commentator to devote attention to
the question of Biblical chronology, primarily that of the period of the Judges until the division of
the Kingdom, and as such, contributed greatly to attempted solutions by subsequent commentators
both Jewish and Christian. See M. Waxman, vol. II, pp. 46-51 and, in general B. Netanyahu, Don
Isaac Abravanel, Statesman & Philosopher (1968). The preface includes Abrabanel's account of his
life in Spain and the Expulsion; he also refers to his descent from the House of David. Gershom
Soncino was perhaps the most prolific printer of his time producing more than 100 Hebrew titles
and as many non- Hebrew texts (under the name Hieronymus Soncino). His brief sojourn in the
Adriatic town of Pesaro was no doubt encouraged by the marriage and removal of his erstwhile
patroness, Ginevera Sforza to that town. Pesaro became an asylum for scholars and artists under the
rule of the Sforza family. Indeed, Gershon printed at Pesaro without cessation from 1507 to 1515
and again in 1517, 1519 and 1520 According to Marx; 'The years 1509-1511, during which the
production of books in Venice as a result of the War of the league of Combray, was at a complete
standstill, were among Gershom's best years as far as the quantity of books produced is concerned;
if in 1509 he published only four books, in 1510 he reached the number of fourteen, and in 1511,
twelve.' Regarding Soncino's years on the Adriatic coast in Pesaro see D. Amram, The Makers of
Hebrew Books in Italy (1963) pp 104-115 and M. Marx, Gershom Soncino's Wander years in Italy,
in HUCA Vol. XI (1936) pp. 459-465.

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sa1lejvlyw

ABRABANEL, ABRAVANEL (Heb. ‫ ;אַבְּרַ בַנְאֵל‬inaccurately Abarbanel; before 1492 also

Abravaniel and Brabanel), Sephardi family name. The name is apparently a diminutive of Abravan,
a form of Abraham not unusual in Spain, where the "h" sound was commonly rendered by "f" or
"v." The family, first mentioned about 1300, attained distinction in Spain in the 15th century. After
1492, Spanish exiles brought the name to Italy, North Africa, and Turkey. Members of the family
who were baptized in Portugal at the time of the Forced Conversion of 1497 preserved the name in
secret and revived it in the 17th century in the Sephardi communities of Amsterdam, London, and
the New World. The family was also found in Poland and southern Russia. Of recent years Sephardi
immigrants from the eastern Mediterranean area have reintroduced it into western countries. It is
also common in Israel.
The first of the family who rose to eminence was JUDAH ABRABANEL of Córdoba (later of
Seville), treasurer and tax-collector under Sancho IV (1284–95) and Ferdinand IV (1295–1312). In
1310 he and other Jews guaranteed the loans made to the crown of Castile to finance the siege of
Algeciras. It is probable that he was almoxarife ("collector of revenues") of Castile. Another eminent
member of the family was SAMUEL of Seville, of whom Menahem b. Zerah wrote that he was
"intelligent, loved wise men, befriended them, was good to them and was eager to study whenever
the stress of time permitted." He had great influence at the court of Castile. In 1388 he served as
royal treasurer in Andalusia. During the anti-Jewish riots of 1391 he was converted to Christianity
under the name of Juan Sanchez (de Sevilla) and was appointed comptroller in Castile. It is thought
that a passage in a poem in the Cancionero de Baena, attributed to Alfonso Alvarez de

Villasandino, refers to him. He and his family apparently later fled to Portugal, where they reverted
to Judaism and filled important governmental posts. His son, JUDAH (d. 1471), was in the financial
service of the infante Ferdinand of Portugal, who by his will (1437) ordered the repayment to him of
the vast sum of 506,000 reis blancs. Later he was apparently in the service of the duke of Braganza.
His export business also brought him into trade relations with Flanders. He was father of Don Isaac
*Abrabanel and grandfather of Judah *Abrabanel (Leone Ebreo) and Samuel *Abrabanel.

BIBLIOGRAPHY:
M. Kayserling, Geschichte der Juden in Portugal (1867), 74ff.; D.S. Blondheim, in: Mélanges… M. Alfred
Jeanroy (1928), 71–74; C. Roth, Menasseh ben Israel (1934), index; B. Netanyahu, Don Isaac Abravanel
(Eng., 19682); Baer, Spain, index; J.A. de Baena,Cancionero… ed. by J.M. Azaceta (1966), 127. ADD.
BIBLIOGRAPHY: M.M. Kellner, in: Journal of Medieval and Renaissance Studies 6 (1976), 269–96;
M.A. Rodrigues, in: Biblos (Coimbra), 57 (1981), 527–95; M. Idel, in: M. Dorman and Z. Harvey
(ed.),Filosofyat ha-Ahavah shel Yehudah Abravanel, (1985), 73–114; M. Awerbuch, Zwischen Hoffnung und
Vernunft. (1985); S. Regev, in: Asupot, 1 (1987), 169–87; C. Alonso Fontela, in: Sefarad, 47 (1987),
227–43; G. Weiler, Jewish Theocracy, (1988), 69–85; A. Gross, in: Michael, 11 (1989), 23–36 (Heb.
section); A. Ravitzky, in: L. Landman (ed.), Scholars and Scholarship (1990), 67–90; A. Dines, O Baú de
Abravanel (1992); E. Lipiner, Two Portuguese Exiles in Castile (1997).

http://www.jewishvirtuallibrary.org/jsource/judaica/ejud_0002_0001_0_00177.html

ABRABANEL, family in Italy. After the expulsion of the Jews from Spain, the three brothers,
Isaac, Jacob, and Joseph, founders of the Italian family, settled in the kingdom of Naples. The family
tree shows the relationships of the Italian Abrabanels. Because of their considerable wealth and
capabilities the Abrabanel brothers reached a position of some power both in relation to the Naples
authorities and their coreligionists. ISAAC was a financier, philosopher, and exegete; JACOB led the
Jewish community in Naples; and JOSEPH dealt in grain and foodstuffs. All three were included
among the 200 families exempted by the Spaniards when they expelled the Jews from the kingdom
of Naples in 1511. Isaac had three sons, JUDAH (better known as the philosopher Leone Ebreo);
JOSEPH, a noted physician who lived first in southern Italy where he treated the famous Spanish
general Gonsalvo de Cordoba, then moved to Venice, and later to Ferrara where he died; and
SAMUEL, who married his cousin BENVENIDA (See *Abrabanel, Benvenida), a woman of such
talent that the Spanish viceroy in Naples, Don Pedro of Toledo, is said to have chosen her to teach
his daughter Eleonora. Samuel, who commanded a capital of about 200,000 ducats, was such an able
financier that Don Pedro used to seek his advice. When his father-in-law Jacob died, Samuel
succeeded him as leader of the Naples community. In 1533, when Don Pedro issued a new edict
expelling the Neapolitan Jews, Samuel managed to have the order suspended. However, his efforts
were unavailing when the viceroy renewed the edict in 1540, and in the next year all the remaining
Jews were compelled to leave the kingdom of Naples. Samuel now moved to Ferrara where he
enjoyed the favor of the duke until his death. Benvenida continued her husband's loan-banking
business with the support of her pupil Eleonora, now duchess of Tuscany, and extended it to
Tuscany. To lighten her burden she took her sons JACOB and JUDAH and ISAAC, Samuel's
natural son, into the management of the widespread business. Three years after Samuel's death in
1547, a struggle broke out over the inheritance among the three sons: Jacob and Judah (the
recognized sons of Samuel and Benvenida) on the one hand and Isaac (the natural son) on the other.
The struggle, which dealt with the legal validity of Samuel's will, involved some of the period's most
famous rabbis: R. Meir b. Isaac Katzenellenbogen (Maharam), R. Jacob b. Azriel Diena of Reggio, R.
Jacob Israel b. Finzi of Recanati, R. Samuel de Medina, R. Joseph b. David Ibn Lev, and R. Samuel
b. Moses Kalai. The conflict was settled apparently by Maharam's arbitration in 1551. One of
Benvenida's sons-in-law who became a partner in her business was JACOB, later private banker of
Cosimo de' Medici, and his financial representative at Ferrara. Following Jacob's advice, Duke
Cosimo invited Jews from the Levant to settle in Tuscany in 1551 to promote trade with the Near
East, granting them favorable conditions. Members of the family living in Italy, especially Venice,
after this period, Abraham (d. 1618), Joseph (d. 1603), and Veleida (d. 1616), were presumably
descended from the Ferrara branch.
BIBLIOGRAPHY:
Margulies, in: RI, 3 (1906), 97–107, 147–54; N. Ferorelli, Gli Ebrei nell'Italia meridionale (1915), 87–90
and passim; Baer, Spain, 2 (1966), 318, 433, 437; U. Cassuto, Gli Ebrei a Firenze (1918), passim; A.
Marx, Studies in Jewish History and Booklore (1944), index; A. Berliner, Luḥot Avanim (1881), index;
B. Polacco, in: Annuariodi Studi Ebraici, 3 (1963/64), 53–63. ADD. BIBLIOGRAPHY:C. Gebhardt,
"Regesten zur Lebensgeschichte Leone Ebreo," in: Leone Ebreo (1929), 1–66; V. Bonazzoli, "Gli
ebrei del Regno di Napoli all'epoca della loro espulsione," in: Archivio Storico Italiano 502 (1979), 495–
559; 508 (1981), 179–287; C. Colafemmina,Documenti per la storia degli ebrei in Puglia nell'Archivio di Stato
di Napoli (1990), 206–7, 212, 237, 277–78, 308, 311; H. Tirosh-Rotshschild, Between Worlds: The Life
and Thought of Rabbi ben Judah Messer Leon (1991), 24–33, 52–54; D. Malkiel, "Jews and Wills in
Renaissance Italy: A Case Study in the Jewish-Christian Cultural Encounter," in: Italia (1996), 7–69;
A. Leone Leoni, "Nuove notize sugli Abravanel," in: Zakhor, 1 (1997), 153–206; F. Patroni Griffi,
"Documenti inediti sulle attività economiche degli Abravanel in Italia meridionale (1492–1543)," in:
Rassegna Mensile di Israel (1997), 27–38; R. Segre, "Sephardic Refugees in Ferrara: Two Notable
Families," in: B.R. Gampel (ed.), Crisis and Creativity in the Sephardic World 1391–1648 (1997), 164–85;
G. Lacerenza, "Lo spazio dell'Ebreo Insediamenti e cultura ebraica a Napoli (secoli XV–XVI)," in:
Integrazione ed Emarginazione (2002), 357–427.
JVL

The theory that the Decalogue was the foundation of Judaism, its article of faith, was advocated
Isaac Abravanel (see his Commentary on Ex. xx. 1); and in recent years by Isaac M. Wise of
Cincinnati in his "Catechism" and other writings.
The only confession of faith, however, which, though not so denominated, has found universal
acceptance, forms a part of the daily liturgy, contained in all Jewish prayer books. ln its original form
it read somewhat as follows:
"True and established is this word for us forever. True it is that Thou art our God as Thou wast the
God of our fathers; our King as [Thou wast] the King of our fathers; our Redeemer and the
Redeemer of our fathers; our Creator and the Rock of our salvation; our Deliverer and Savior from
eternity is Thy name, and there is no God besides Thee."
This statement dates probably from the days of the Hasmoneans (see Landshuth, in "Hegyon Leb").
http://www.jewishvirtuallibrary.org/jsource/Judaism/articles_of_faith.html