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{{distinguish|Isaac Aboab da Fonseca|Isaac Aboab of Castile}}
{{distinguish|Isaac Aboab da Fonseca|Isaac Aboab of Castile}}
{{other people|Isaac Aboab}}
{{other people|Isaac Aboab}}{{Infobox rebbe
| title =
[[File:RoyLindmanAbuhav1.jpg|thumb|300px|The [[Abuhav synagogue]] in [[Safed]], said to be designed by Aboab]]
| children = Abraham Aboab II
'''Isaac Aboab''' (fl. end of the 14th century) was a [[Jew]]ish [[Talmud]]ic scholar. He was also known by the [[pen name]] ''Menorat ha-Maor'' or ''Menoras HaMaor'', a work which he authored. He lived in [[Spain]] during the 14th century. As shown by [[Leopold Zunz|Zunz]],<ref>"Ritus," pp.&nbsp;204–210</ref> he is not to be confused with [[Isaac Aboab of Castile|Isaac Aboab]], rabbi of [[Crown of Castile|Castile]], the supercommentator of [[Naḥmanides]], who died in 1493.
| caption = Front page of Menorat ha-Maor, Amsterdam, 1721
| birth_name = Isaac Aboab
| main_work = Menorat ha-Maor
| predecessor =
| successor =
| spouse =
| image = מנורת המאור.jpg
| burial_date =
| dynasty = [[Aboab family|Aboab]]
| father = [[Abraham Aboab]]
| mother =
| birth_date =
| birth_place = [[Aragon]]
| death_date =
| death_place = [[Toledo, Spain]]
| buried =
}}'''Rabbi Isaac ben Abraham Aboab''' ([[Hebrew language|Hebrew]]: רבי יצחק בן אברהם אבוהב; {{Flourished}} 1300) also known by his [[Masterpiece|magnum opus]], '''Menorat ha-Maor''', was a an early 14th century [[Spaniards|Spanish]] [[Talmud]]ic scholar and [[Kabbalah|Kabbalist]]. He is known for his intellectual approach to [[rabbinic literature]], which he juxtaposed with contemporary Spanish Kabbalah.


== Biography ==
He was a man of affairs, who, towards the end of his life, devoted much time to literary work and to preaching, as he found that great Talmudic scholars and important seats of learning were rare. In his time, the Jews for whom he wrote still understood and spoke [[Arabic language|Arabic]]. He belonged to a period of intellectual decline when men took naturally to eclecticism. He combined extensive rabbinical knowledge with philosophical erudition, and was fond of mystic interpretation of the Mosaic laws and ceremonies. He quoted [[Aristotle]] and [[Plato]], though only from secondary sources, and endeavored to illustrate passages from the Talmud and the [[midrash]]ic literature, with which he was especially familiar, by utterances taken from the philosophical, the ethical, and the mystic literature of his time. His chief aim was the popularization of knowledge and the elevation of the masses.
Probably born in [[Aragon]], his father [[Abraham Aboab|Rav Abraham Aboab]], had a close relationship with the [[Crown of Aragon]], being gifted land and a [[Heraldry|heraldic]] achievement by [[James I of Aragon]] in 1263. In his early years Rabbi Isaac worked as a merchants, later moving to [[Toledo, Spain|Toledo]], [[Castile (historical region)|Castile]] around 1300. In Toledo, he headed his own [[yeshiva]], and amongst his pupils was [[Jacob Berab]]. He mostly taught [[Jewish ethics]], later serving in the [[Rabbinic Judaism|rabbinate]] in Toledo. Towards the end of his life, he devoted much of his time to literary work and to preaching, as he found that great Talmudic scholars and important seats of learning of his time to be antiquated. In his time, the Jews for whom he wrote still understood and spoke [[Arabic language|Arabic]] and he belonged to a period of intellectual decline when men took naturally to [[eclecticism]]. He combined extensive rabbinical knowledge with philosophical [[erudition]], and was fond of mystic interpretation of the [[Law of Moses|Mosaic laws]] and ceremonies. He often quoted [[Aristotle]] and [[Plato]], though only from secondary sources, and endeavored to illustrate passages from the Talmud and the [[midrash]]ic literature, with which he was especially familiar. He is sometimes confused with his great-great-grandson [[Isaac Aboab of Castile|Isaac Aboab II]], who was a [[bible]] commentator in Castile in the late 15th century.


==Works==
==Works==
Aboab wrote three books:
Aboab wrote three books:
#''Aron haEdut'' ("The Ark of the Testimony"), which traces various ritual laws to their Talmudic sources, as well as the decisions of the [[Geonim]] and later interpretations. It is divided (following the [[Ten Commandments]]) into ten sections, each subdivided into chapters and paragraphs.
#''Aron Ha-Edut'' (ארון העדות) ("The Ark of the Testimony") - The work traces various ritual laws to their Talmudic sources, as well as the decisions of the [[Geonim]] and later interpretations. It is divided (following the [[Ten Commandments]]) into ten sections, each subdivided into chapters and paragraphs.
# ''Shulḥan ha-Panim'' ("Table of the Showbread"), on the prayers and benedictions. It is divided into twelve sections, symbolizing the twelve loaves of the [[showbread]] in the [[Tabernacle]]. Both works unfortunately are lost.
#''Shulḥan Ha-Panim'' (שלחן הפנים) ("Table of the Showbread") - The work relates to the prayers and benedictions. It is divided into twelve sections, symbolizing the twelve loaves of the [[showbread]] in the [[Tabernacle]]. Both works unfortunately are lost.
#''Menorat haMaor'' ("The [[Menorah (Temple)|Menorah]] of Light"; compare {{Bibleverse|Numbers|4:9|HE}}), a collection of [[midrashic]] sermons.
#''Menorat Ha-Maor'' (מנורת המאור) ("The [[Menorah (Temple)|Menorah]] of Light") - The work is a collection of [[midrashic]] sermons.


===''Menorat haMaor''===
===''Menorat haMaor''===
Line 16: Line 34:
''Menorat haMaor'' has survived and won considerable fame for the author, though in his humility he assures his readers that he composed it chiefly for his own use as a public speaker. But besides this it has contributed probably more than any other medieval book to the popularization of rabbinical lore and to the religious edification and elevation of the masses. It belongs to that class of ethical works which sprang up in the 13th century in a time of reaction against the one-sided manner in which Talmudic studies had been previously pursued.
''Menorat haMaor'' has survived and won considerable fame for the author, though in his humility he assures his readers that he composed it chiefly for his own use as a public speaker. But besides this it has contributed probably more than any other medieval book to the popularization of rabbinical lore and to the religious edification and elevation of the masses. It belongs to that class of ethical works which sprang up in the 13th century in a time of reaction against the one-sided manner in which Talmudic studies had been previously pursued.


Aboab says in the preface of this work, "These Talmudists consider it their duty to propose difficult questions and answer them in a witty and subtle manner, but leave unnoticed the precious pearls that lie upon the bed of the Talmudic ocean, the [[aggadic]] passages (similar to Midrash) so rich in beauty and sweetness." He conceived, therefore, the plan of grouping together the rich material stored up in the vast treasure-house of [[Aggadah]] from the religious and ethical point of view, and of presenting it in a book, intending by it to illumine the minds and the hearts of his coreligionists. Alluding to the seven-armed [[Menorah (Temple)|Menorah]] in the [[Tabernacle]], he divided the book into seven sections, each of which bears the title of ''Ner'' or "Lamp" subdivided into separate parts and chapters. The division of the matter is not especially logical and systematic, nor is the material particularly original; but in presenting the beautiful moral and religious truths of [[Judaism]] in homely form, Aboab supplied to the average reader a great need of the time. Its skillful arrangement of the various [[Tanakh|Biblical]] and rabbinical topics and its warm tone of deep earnestness and sincerity could not fail to appeal to the popular heart. And as in the course of time the sermon, then still in use among the Spanish Jews, ceased to be a part of the divine service because the preacher had to give way to the [[Hazzan]], or precentor, the ''Menorat ha-Maor'' became a substitute for the living voice of the preacher. It was translated into Spanish and read to attentive assemblies of the people, particularly to those not versed in the Law. It thus became the household book of the medieval Jews.
Aboab says in the preface of this work, "These Talmudists consider it their duty to propose difficult questions and answer them in a witty and subtle manner, but leave unnoticed the precious pearls that lie upon the bed of the Talmudic ocean, the [[aggadic]] passages (similar to Midrash) so rich in beauty and sweetness." He conceived, therefore, the plan of grouping together the rich material stored up in the vast treasure-house of [[Aggadah]] from the religious and ethical point of view, and of presenting it in a book, intending by it to illumine the minds and the hearts of his coreligionists. Alluding to the seven-armed [[Menorah (Temple)|Menorah]] in the [[Tabernacle]], he divided the book into seven sections, each of which bears the title of ''Ner'' or "Lamp" subdivided into separate parts and chapters. The seven "Nerim" or sections are:


# "Do not to chase after luxuries" - Divided into three sections about jealousy, lust, and respect.
⚫
It was published with a [[Spanish language|Spanish]] translation (Leghorn, 1657), with a [[Hebrew language|Hebrew]] commentary and a [[Yiddish|Judæo-German]] translation by [[Moses Frankfurter]] (Amsterdam, 1701), with a modern [[German language|German]] translation by [[Jacob Raphael Fürstenthal]] and [[Benzion Behrend]] (Krotoschin, 1844–46). It was translated also into modern [[Yiddish]], in [[Vilnius|Wilna]], 1880. The book should not be confused with a work of the same name by [[Israel Alnaqua]].
# "Do not speak sinfully" - Divided into ten sections about frivolousness speech, lying, flattery, slander, humiliation of others, keeping secrets, fighting with others, tiredness, life purpose, and the sin of insulting others.
# "Keep the commandments" - Divided into ten sections about circumcision, the duty of the father to his son, prayer, honouring Shabbat and Yom Kippur, honouring one's father and mother, marriage, charity, volunteering, honesty in court, and the pursuance of mitzvoth.
# "Matters of Talmud Torah" - Divided into four sections about the importance of setting time to learn Torah, the reward of learning Torah, Torah wisdom, and the importance of respecting Torah sages.
# "Repentance" - Divided into three sections about matters of repentance, the days of repentance, and the torment of sin.
# "Living in peach" - Divided into two sections about respecting others and advice on how to live peacefully.
# "Humility" - Divided into two sections about the importance of humility and the sin of humiliation.

⚫
Aboab supplied to the average reader a great need of the time. Its skillful arrangement of the various [[Tanakh|Biblical]] and rabbinical topics and its warm tone of deep earnestness and sincerity could not fail to appeal to the popular heart. The work was translated into Spanish and read to attentive assemblies of the people, particularly to those not versed in the Law. It thus became the household book of the medieval Jews. [[File:RoyLindmanAbuhav1.jpg|thumb|300px|The [[Abuhav synagogue]] in [[Safed]], said to be designed by Aboab]]It was published with a [[Spanish language|Spanish]] translation (Leghorn, 1657), with a [[Hebrew language|Hebrew]] commentary and a [[Yiddish|Judæo-German]] translation by [[Moses Frankfurter]] (Amsterdam, 1701), with a modern [[German language|German]] translation by [[Jacob Raphael Fürstenthal]] and [[Benzion Behrend]] (Krotoschin, 1844–46). It was translated also into modern [[Yiddish]], in [[Vilnius|Wilna]], 1880. The book should not be confused with a work of the same name by [[Israel Alnaqua]].

== Abuhav synagogue ==
It is said that after their expulsion from Spain in 1492, Jewish exiles arrived in the [[Land of Israel]] carrying a Torah scroll scribed by Rabbi Isaac. Tradition claims that he designed a synagogue while in Spain, incorporating kabbalistic symbols into the design, which served as the building plan for the synagogue named for him in Tsfat, known as the [[Abuhav synagogue|Abuhav Synagogues]].<ref>{{Cite web|title=The Abuhav Synagogue|url=https://www.jewishvirtuallibrary.org/the-abuhav-synagogue|access-date=2020-07-20|website=www.jewishvirtuallibrary.org}}</ref>

== See also ==

* [https://hebrewbooks.org/43067 Menorat ha-Maor] - [[Torah database|Hebrewbooks]]


==References==
==References==

Revision as of 20:04, 20 July 2020

Not to be confused with Isaac Aboab da Fonseca or Isaac Aboab of Castile.
For other people named Isaac Aboab, see Isaac Aboab (disambiguation).
Isaac Aboab I
Front page of Menorat ha-Maor, Amsterdam, 1721
Personal life
Born
Isaac Aboab

Aragon
Died
Toledo, Spain
ChildrenAbraham Aboab II
Parent
Religious life
ReligionJudaism

Rabbi Isaac ben Abraham Aboab (Hebrew: רבי יצחק בן אברהם אבוהב; fl. 1300) also known by his magnum opus, Menorat ha-Maor, was a an early 14th century Spanish Talmudic scholar and Kabbalist. He is known for his intellectual approach to rabbinic literature, which he juxtaposed with contemporary Spanish Kabbalah.

Biography

Probably born in Aragon, his father Rav Abraham Aboab, had a close relationship with the Crown of Aragon, being gifted land and a heraldic achievement by James I of Aragon in 1263. In his early years Rabbi Isaac worked as a merchants, later moving to Toledo, Castile around 1300. In Toledo, he headed his own yeshiva, and amongst his pupils was Jacob Berab. He mostly taught Jewish ethics, later serving in the rabbinate in Toledo. Towards the end of his life, he devoted much of his time to literary work and to preaching, as he found that great Talmudic scholars and important seats of learning of his time to be antiquated. In his time, the Jews for whom he wrote still understood and spoke Arabic and he belonged to a period of intellectual decline when men took naturally to eclecticism. He combined extensive rabbinical knowledge with philosophical erudition, and was fond of mystic interpretation of the Mosaic laws and ceremonies. He often quoted Aristotle and Plato, though only from secondary sources, and endeavored to illustrate passages from the Talmud and the midrashic literature, with which he was especially familiar. He is sometimes confused with his great-great-grandson Isaac Aboab II, who was a bible commentator in Castile in the late 15th century.

Works

Aboab wrote three books:

  1. Aron Ha-Edut (ארון העדות) ("The Ark of the Testimony") - The work traces various ritual laws to their Talmudic sources, as well as the decisions of the Geonim and later interpretations. It is divided (following the Ten Commandments) into ten sections, each subdivided into chapters and paragraphs.
  2. Shulḥan Ha-Panim (שלחן הפנים) ("Table of the Showbread") - The work relates to the prayers and benedictions. It is divided into twelve sections, symbolizing the twelve loaves of the showbread in the Tabernacle. Both works unfortunately are lost.
  3. Menorat Ha-Maor (מנורת המאור) ("The Menorah of Light") - The work is a collection of midrashic sermons.

Menorat haMaor

Menorat haMaor has survived and won considerable fame for the author, though in his humility he assures his readers that he composed it chiefly for his own use as a public speaker. But besides this it has contributed probably more than any other medieval book to the popularization of rabbinical lore and to the religious edification and elevation of the masses. It belongs to that class of ethical works which sprang up in the 13th century in a time of reaction against the one-sided manner in which Talmudic studies had been previously pursued.

Aboab says in the preface of this work, "These Talmudists consider it their duty to propose difficult questions and answer them in a witty and subtle manner, but leave unnoticed the precious pearls that lie upon the bed of the Talmudic ocean, the aggadic passages (similar to Midrash) so rich in beauty and sweetness." He conceived, therefore, the plan of grouping together the rich material stored up in the vast treasure-house of Aggadah from the religious and ethical point of view, and of presenting it in a book, intending by it to illumine the minds and the hearts of his coreligionists. Alluding to the seven-armed Menorah in the Tabernacle, he divided the book into seven sections, each of which bears the title of Ner or "Lamp" subdivided into separate parts and chapters. The seven "Nerim" or sections are:

  1. "Do not to chase after luxuries" - Divided into three sections about jealousy, lust, and respect.
  2. "Do not speak sinfully" - Divided into ten sections about frivolousness speech, lying, flattery, slander, humiliation of others, keeping secrets, fighting with others, tiredness, life purpose, and the sin of insulting others.
  3. "Keep the commandments" - Divided into ten sections about circumcision, the duty of the father to his son, prayer, honouring Shabbat and Yom Kippur, honouring one's father and mother, marriage, charity, volunteering, honesty in court, and the pursuance of mitzvoth.
  4. "Matters of Talmud Torah" - Divided into four sections about the importance of setting time to learn Torah, the reward of learning Torah, Torah wisdom, and the importance of respecting Torah sages.
  5. "Repentance" - Divided into three sections about matters of repentance, the days of repentance, and the torment of sin.
  6. "Living in peach" - Divided into two sections about respecting others and advice on how to live peacefully.
  7. "Humility" - Divided into two sections about the importance of humility and the sin of humiliation.

Aboab supplied to the average reader a great need of the time. Its skillful arrangement of the various Biblical and rabbinical topics and its warm tone of deep earnestness and sincerity could not fail to appeal to the popular heart. The work was translated into Spanish and read to attentive assemblies of the people, particularly to those not versed in the Law. It thus became the household book of the medieval Jews.

The Abuhav synagogue in Safed, said to be designed by Aboab

It was published with a Spanish translation (Leghorn, 1657), with a Hebrew commentary and a Judæo-German translation by Moses Frankfurter (Amsterdam, 1701), with a modern German translation by Jacob Raphael Fürstenthal and Benzion Behrend (Krotoschin, 1844–46). It was translated also into modern Yiddish, in Wilna, 1880. The book should not be confused with a work of the same name by Israel Alnaqua.

Abuhav synagogue

It is said that after their expulsion from Spain in 1492, Jewish exiles arrived in the Land of Israel carrying a Torah scroll scribed by Rabbi Isaac. Tradition claims that he designed a synagogue while in Spain, incorporating kabbalistic symbols into the design, which served as the building plan for the synagogue named for him in Tsfat, known as the Abuhav Synagogues.[1]

See also

References

  1. ^ "The Abuhav Synagogue". www.jewishvirtuallibrary.org. Retrieved 2020-07-20.
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