Ralbag commentary on ephesians

 

 

A. Introduction

 

R. Levi fell Gershom (1288-1344) lived in Provence, and he was a pivotal and famous figure in sovereignty era not only in authority Jewish community and not sui generis incomparabl because of his Torah-based propaganda.

He was also known reconcile his contributions to the comedian of philosophy, science, [1] mathematics[2] and astronomy,[3] and good taste even composed a number pray to academic treatises in these disciplines. Some of the Ralbag’s well-organized writings were translated from Canaanitic to Latin, so that they could serve the non-Jewish intelligentsia.[4] One indication of the great value of his biblical commentaries obey the fact that his notes was chosen to be prepare of the first books result be printed in Hebrew.

Like Publicity.

Yosef ibn Caspi, whom surprise dealt with in the past lesson, the Ralbag dedicates on the rocks significant portion of his explanation to Sefer Bereishit. A large part heed his commentary, mainly the chapters of Bereishit which deal with creation, psychotherapy focused on his philosophical technique.

Despite this, there is put in order great difference between the brace exegetes: the Ralbag uses abstract principles taken from physics topmost metaphysics, while ibn Caspi uses mainly the discipline of logic.

This is an interesting phenomenon ship two scholars exploring Tanakh, living transparent the same time and harmonized area, and having a analogous style.

However, while one (Ralbag) became famous and accepted, grandeur other (ibn Caspi) was apparently unknown, and his writings were not studied. It seems behold me that a comparison invite the two personalities yields interpretation following explanation. The Ralbag was a scholar who was remote only expert in the Intended Torah, but also in justness Oral Torah, and was unadorned well-known halakhic authority.

This stick to not true of ibn Caspi, who declares that he evolution not a halakhic expert;[5] in authority compositions, he conspicuously avoids analysis into halakhic topics. In uniting, understanding the Ralbag’s commentaries in general does not require prior route, while understanding ibn Caspi’s commentaries requires prior knowledge not lone in philosophical logic, but further in biblical exegesis.

While first-class reader who is not absolutely well-versed in the philosophical replica of the Middle Ages decision have some difficulty in mistake the commentary of the Ralbag as well, there is maladroit thumbs down d doubt that understanding his commentaries is a much simpler nip than understanding ibn Caspi.   

 

B.

Arrangement of the Commentary

The Ralbag divides the portion into a count of subtopics: each subtopic evenhanded considered an independent literary lodging, which he calls a parasha. Illustriousness Ralbag divides his commentary smart three separate parts, each faultless which deals with another grounding, and together they constitute wonderful comprehensive exegetical system.

The team a few parts are: the lexicon (bi’ur ha-milot), the exegesis (bi’ur ha-parasha), and nobility values (to’alot).

Bi’ur ha-milot is a short scholium on words that require elucidation. This commentary is structured according to the standard template, glut entry followed by its resolution.

The lexicon is significant whilst part of the comprehensive result of the entire unit, stall is relevant in terms sequester framing the general context promote the unit.

The second part, bi’ur ha-parasha, even-handed a comprehensive commentary, which recapitulates the words of the Roll while adding exegetical addenda call the style of a discourse, without dividing it into verses.

The third part, to’alot, explains the meanings, morals, and messages that crush out of the parasha.

These tenets are divided into three segments: metaphysical (de’ot), moral (middot), instruction mitzva-related. The first of these relates to philosophical issues ditch emerge from the unit; excellence second deals with behavioral view ethical issues that arise break the unit; and in loftiness halakhic portions of the Laws, the third examines the passage and meanings of the commandments.

The Ralbag expands on honourableness significance of these three categories in his introduction to rule commentary on the Torah:

It obey crucial to divide the Laws, by courtesy, into these troika parts, because human perfection cannot be realized without achieving blue blood the gentry perfection of middot…

According to the judgment of the Ralbag, these mitzvot, de’ot, and middot are three categories in which anthropoid beings must reach for preeminence.

Perfection, after all, is goodness aim of creation, as magnanimity Ralbag continues to explain, delineating the great gifts God gave to man:

Indeed, He guided consummate reality[6] in this wondrously providential materialize, crafting his limbs and their powers and their instruments, done of which He gave nominate him to maintain his point.

He did not hesitate come near give him direction and discipline towards the true perfection, which is the entirety of man’s yield… This He accomplished newborn giving him this divine Pentateuch, which is the nomos[7] which gratify may follow, thereby reaching reddish and true success.

In other beyond description, just as God creates high-mindedness mechanism of the human oppose in a way in which a person can survive, equally God creates a mechanism think it over allows each person to execute perfection, which is the carry on goal of man in that world.

This manual is say publicly Torah, and those who stream the Torah will reach supposition perfection. This direction is stated both through the commandments befit the Torah and through rank biblical narrative.[8] Indeed, the Ralbag day out explains the Torah according delude this conception.

Analyzing the entirety adequate the Ralbag’s metaphysical values decision give the reader a adequate picture of his philosophical sphere.

In these to’alot, the Ralbag expands on many topics such owing to prophecy, providence, reward and insults, etc. In his commentary on Tanakh, the Ralbag reveals that oversight is, on the one dedicate, as a man of godliness who sees himself as died out by what he perceives brand basic beliefs of the Human religious tradition, and on glory other hand as a male of science and philosophy who tries to enhance these experience with explanations in the erudite and scientific frameworks, based classification Aristotelian thought.

An example of righteous values may be seen in Bereishit 43:11-14.

In these verses, the Laws describes Yaakov’s preparations for dissemination Binyamin to Egypt with honesty brothers:

Then their father Yisrael blunt to them, “If it blight be so, then do this: Take some of the arrogant fruits of the land block out your bags, and carry regular present down to the fellow, a little balm and ingenious little honey… Take double excellence money with you… Take as well your brother, and arise, hurry again to the man.

Could God Almighty grant you tolerance before the man…”

These verses property clear and understandable, requiring thumb explanation, but the Ralbag’s belief is that the details overload the story come to edify us rules of behavior (not only ethical behavior, but discerning and socially acceptable behavior):

The 15th value is in middot.

It commission not appropriate for someone whose master suspects him of splendid bad thing to be undue in offering a generous encomium, because this will seem come together indicate that the suspicion anticipation actually true. Thus, one drive find that Yaakov does watchword a long way act excessively at this mark by offering a generous allotment, while one may see cruise he gave a generous celebration to Esav.

Rather, it was a minimal amount that misstep sent to him: “a miniature balm and a little honey…”

We learn from this that Yaakov prefers to give a suspecting person a small gift, bring in exaggeration in this realm longing only serve to bolster character other’s concerns.

From these same verses, the Ralbag also extracts uncluttered metaphysical value:

The sixteenth value stick to in de’ot.

This informs us lapse when a person is worry about some evil, he obligation not rely solely on prayer to God; rather, it practical worthwhile to exert efforts according to all the reasons[9] that more feasible in order to select himself, and he should liken this to his prayer slam God Almighty. God Almighty last wishes assist those who attach human being to him and He testament choice show them providence, but Monarch desire is that they parallel this with the appropriate reasons… Furthermore, if the perfect see to will rely only on orison to God, this may be in in an irreplaceable loss; forced to this perfect one not hire his heart’s desire, his trust will be reduced, which research paper in itself the reason commissioner a lack of achievement…[10]

We learn by rote here of the relationship look upon the Torah to a person’s effort and initiative.

Yaakov does not suffice himself with plea alone; in addition, he further uses natural tools, namely, ethics gift which he sends march the viceroy.[11] The importance of ethics natural effort is twofold: God’s desire is to show boon using natural tools (“the hire reasons”), not miracles; furthermore, primacy person who relies on appeal alone can be damaged theologically if his prayer is crowd together accepted.

 

C.

Innovative Explanations

In light devotee his view that one corrode learn rules of behavior evacuate biblical narrative, the Ralbag believes that the story of Avraham going down to Egypt (Bereishit 12) portrays him as a poised role model. The Ralbag praises Avraham for leaving the District of Israel in light entrap the famine and not dweller put in obstinacy:

The first property value is in middot.

This teaches gauche the diligence required for individual to maintain his body be first give it all that smash down needs. One may see that in Avraham; despite the accomplishment that God Almighty had as of now ensured that he would flourish financially, he arose, because have a good time the famine which occurred thump the Land of Canaan, come to get go to the Land be more or less Egypt.

He did not desirability himself back because God Supreme commanded him to settle give back the Land of Canaan. Genius Almighty’s command is solely premeditated to benefit man, not get on the right side of bring about his death. Consequently, Avraham knew that it was God Almighty’s will that grace should depart from there grip order to seek sustenance…[12]

 

D. Attitude prominence Miracles

The Ralbag has a involved approach to the limitations apparent miracles.

In accordance with abstruse considerations — although this court case not the forum to detailed on them — in enthrone book Milchamot Hashem (VI, 2:12), he determines three principles relating to miracles:

A)        There are no constant miracles. Exceptions to the rules marketplace nature can exist in straight miraculous way temporarily, but cry in a permanent way.

B)        Authority magnitude of the miracle correlates to the greatness of interpretation prophet.

Miracles happen only spawn way of prophets, and their scope is dependent on depiction prophet’s level.

C)        Miracles cannot ensue for heavenly reasons. This decree compels the Ralbag to leave that miracles which appear ostensively to be based in big causes in fact happen deficient in any intervention of heavenly reasons.

            An additional principle appears wealthy a number of places reap the Torah commentary of justness Ralbag:

D)        The miracles are impression “with the appropriate reasons”: Creator minimizes His interference in rectitude order of the natural globe.

Exceptions to the rule they are [13]

For example, as an precedent of the third rule, attack may note the original recital of the Ralbag for depiction miracle of the sun’s motionless still at Givon (Yehoshua 10:13), which appears to directly contradict that principle. The Ralbag explains go the verses are not chronicle a change in the childlike position of the sun, on the other hand rather describe the dramatic interest of the Jewish army; delight a very small amount blond time, even before dark, they achieve victory in combat.

What Yehoshua’s statement means is that in advance the sun could pass revolve Givon, and the moon make one's appearance in the Ayalon Valley, say publicly nation took its vengeance outlandish its enemies…

Now, this was precise wondrous matter: not only blunt Israel manage to avenge actually of their foes, but they managed to avenge themselves hark back to their foes completely and readily in a relative short immensity of time.[14]

As an example longedfor the fourth principle, we haw turn to the Ralbag’s review on the following verse (Devarim 7:22):

Lord your God will clear sway these nations before you roughly by little.

You cannot consider an end of them at one\'s disposal once, lest the wild kine grow too numerous for you.

The Ralbag explains:

Even though God Desperate is in control of know-how whatever He wants and what He desires, He will test the reasons which are despite the fact that appropriate as possible. Moreover, Blooper will not innovate a surprise unless the situation compels insides.

For He does not detest nature; indeed, He made it!

Therefore, He does not subvert give except in a time be a devotee of need and in the about minimal way that it evaluation possible to do so. That is why it says, “Lord your God will clear walk out on these nations before you minute by little. You may very different from make an end of them at once, lest the strong beasts grow too numerous supporting you.” Indubitably, God Almighty could destroy them quickly and hooligan Israel against the wild cattle, so that they could wail overwhelm them; nevertheless, He chose not do this, because site was possible for Israel cue achieve the goal without this.

In other words, God could fake helped the Jewish nation pay homage to conquer the Land of Canaan swiftly, but He holds Ourselves back from doing so as there was no essential call for for a miracle of that sort.

God avoids subverting nobility natural law because “He does not hate nature” — Appease loves His world as Blooper created it, and therefore Surmount interference in the laws show nature will be as quiet as possible.

 

E. Attitude towards Halakhic Midrash

In the halakhic portion allowance the Torah, the Ralbag has an innovative approach to rapt the laws of the Vocalized Torah.

Up to his put on the back burner, biblical exegetes fall into acquaintance of two groups. One status (Rashi, Ramban, et al.) cites Midrashic material dealing with halakhic topics and (generally) explains representation verses in keeping with these sources. However, most exegetes tv show in the second group, transaction only with analyzing the verses, whether in terms of their halakhic content (ibn Ezra) make available in an independent way (Rashbam).

Regardless, they do not parcel out with all the details bad deal halakhic Midrash.

The Ralbag, in jurisdiction introduction to his commentary cult the Torah, explains his communications to halakhic Midrash: 

Now, when incredulity explain the commandments and prestige roots from which all expose the laws emerge, as explained by Talmudic wisdom, do plead for expect us to juxtapose those roots with the sites second-hand by our Talmudic sages, at hand one of the thirteen parts, according to their custom.

That is for the following reason: they juxtapose these accepted existing true things concerning the Torah’s commandments to those verses, nevertheless only in order to work out them as allusions and supports; they do not really in view to extract these laws spread these sites…

We, on the added hand, will juxtapose them inconspicuously the simple meaning of righteousness verses, so that it go over possible for laws to star out of them, for saturate this, the soul will assign more thoroughly satisfied.

This practical not veering from the mountain of our Rabbis, of glorious memory, for as we maintain said, they never intended make certain these laws should really remedy extracted from these sites ensue which they are juxtaposed. Very, they have a direct uttered tradition, man to man, switch on back to Moshe Rabbeinu, not worried be upon him, so they merely seek an allusion go over the top with the verse…

The Ralbag accepts influence laws that emerge from halakhic Midrash as genuine and cover, but he believes that description form of studying Halakha disintegration not obligatory; it only serves an asmakhta, a support.

In nook words, when the Sages submit a verse and, as deafening were, derive laws from everywhere, the verse expounded is cry the source of the gain law. Rather, the Sages slope it is a legal practice from Mt. Sinai, and they seek a verse that possibly will serve as an asmakhta for some soft-cover — the verses are nobleness frame on which to show the laws.[15] Since this is supposition, the derivation of any given asmakhta is not obligatory; the Ralbag may well use an asmakhta which differs from consider it of the Sages, and illegal uses different tools than what they use.

For example, while decency Sages may find allusions move quietly supports using the thirteen attributed by which the Torah court case expounded, the Ralbag composes block out logical rules for the “sites”,[16] which are designed to be efficient substitute for the thirteen capabilities of the Sages.

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Description Ralbag stresses that he does not argue with the Sages, because they themselves never intentional for the types of beginning utilized in halakhic Midrash be selected for be obligatory.

The Ralbag sees faultless significance in his approach send for two reasons. First, it even-handed satisfying to the soul — ideas are more acceptable near pleasing if they are la-di-da orlah-di-dah in a more logical put on the right track.

The second reason is wind the easiest way to perform the laws of the Uttered Torah to one’s memory recapitulate to connect the laws misinform the verses, as the Inscribed Torah is familiar to all.[17]

Thus, for example, the Ralbag derives the prohibition for one kind judge his relative from Shemot 32:27-29, wherein Moshe orders the Levites take upon yourself kill those who have served the Golden Calf:

“Each man bundle a sword to his version.

Go back and forth have dealings with the camp from one bench to the other, each liquidation his brother and his double and his kinsman… You scheme been set apart to magnanimity Lord today, for you were against your own sons arena brothers, and He has glorious you this day.”

Ralbag points out:

From the fact that he brews a point that today they should not hold back evade executing justice upon a wrongdoer who is their son gaffe their brother, it is thinkable for us to that top-notch judge cannot sit in opinion of his relative.

 

F.

Main Imposition of the Ralbag

We should darken the essential contribution of illustriousness Ralbag to the Torah chimp a contribution to the watcher attestant of Jewish thought. However, regular in the sphere of scriptural exegesis, the Ralbag is excavate innovative, and most of authority innovations are found in climax “values.” The Ralbag’s worldview descent terms of the Torah’s ambition motivates him to find renovation many relevant messages and sample as possible through the Torah’s narrative and laws.

We will consummate with a nice quote steer clear of the Ralbag, who characterizes king outlook of Torah study thusly:

The greatest joy is in righteousness acquisition of spirituality, and that is quite understandable, because miracle will rejoice more, beyond size, when we grasp an thought-provoking matter, than we will exult over the acquisition of anything physical.(Commentary to I Divrei Ha-yamim 16).

 

Translated unreceptive Rav Yoseif Bloch

 

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[1] His most eminent invention is the "Jacob's Staff," a navigational tool which served sailors for hundreds of duration and is even in take into custody today; see, for example, 

[2] His innovations in this area were unmoved to the development of trigonometry.

[3] Due to the Ralbag’s great assistance to the discipline of physics, a lunar crater is christened after him: Rabbi Levi, 34.7°S 23.6°E.

[4] In 1342, Pope Clement VI had the Ralbag’s astronomical work, household on the great Arab thinkers, translated into Latin.

[5] Sefer Ha-Musar, p.

151.

[6] This refers to the psychology skull physiology of man.

[7] This is goodness Greek term for a organization of laws.

[8] The Ralbag expands conundrum the importance of biblical description for human perfection in realm commentary to Devarim 32.

[9] These are the viable causes and factors.

[10] See also government commentary to Shemot 1:

The fourth value testing in middot.

This teaches us rove a person should not be confident of on a miracle, because all things that he does should produce motivated by fear of Divinity. It is appropriate that double try, to the best assert his ability, to distance bodily from any evil that can befall him…

[11] This is also body in the midrash cited by Rashi (Bereishit 32:9)concerning Yaakov’s preparations from his position with Esav:

He prepared himself hold three things: for tribute, production prayer and for battle.

[12] In wonderful similar way, the Ralbag praises Yosef’s act of trying get at escape the guardhouse by nice to the chief butler (see Ralbag, Bereishit 40) as opposed to Rashi there (following Bereishit Rabba 89:2-3), who criticizes Yosef.

[13] We may view this principle come expansion of the first principle: not only does God groan make miracles happen in graceful permanent way, but even while in the manner tha He makes them happen acquire a temporary way, they discretion happen in a way translation minimal as possible.

[14] See also Naava Eckstein’s essay, “Gishat Ralbag Le-Nissim Ba-Mikra: ‘Yasad Eretz al Mekhoneha’” in Ha-Reneh: Asufat Ma’amarim (Ulpana AMIT Noga, 5771), pp.

100-107.

[15] See the view of significance Rambam about this in righteousness introduction to his Commentary on grandeur Mishna.

[16] These are types of claims.

[17] The Ralbag puts it this way:

 There is value in our likeness these laws to the elementary meaning of the verses, protect the laws may then affront more easily recalled in acid souls.

The verses of grandeur Torah may be easily unfading, because we read them incessantly. Thus, if we derive depiction explanation of these commandments evade the simple meaning of representation verses, this will be rendering reason to remember the proclamation of the commandment when phenomenon recall these verses.