Reflections
Rabbeinu Levi ben Gershom – the Ralbag
Rabbeinu Levi ben Gershom, the Ralbag, was one of the greatest commentators and Jewish philosophers during the Middle Ages. Aside from his brilliant compositions in Jewish thought, the Ralbag also contributed much in the fields of astronomy and mathematics.
Motty Meringer 30/04/2009 11:36
Rabbeinu Levi ben Gershom, the Ralbag, was born in the city of Banyoles which is located in southern France in the year of 5048. There are several opinions regarding the Ralbag's ancestry; some researchers maintain that his father was Rabbi Gershon bar Shlomo of Kastlonia, author of 'Sha'ar Hashamayim', a composition on biology, and that he was the son-in-law of the Ramban (Nachmanides). The book 'Seder Hadoros' confirms this belief; however the majority of researchers doubted this assumption. What is certain, though, is that the Ralbag was the descendant of a family of great Torah scholars, as is evident in his many writings where he frequently quotes his ancestors.
Two generations prior to the Ralbag's birth, the Rambam (Maimonides) published his composition 'Moreh Nevuchim' on Jewish thought and philosophy. His work was received with caution in the Jewish communities, with several communities banning the work and forbbidding learning from it, while other communities restricted the studying of the book from a certain age. Nevertheless, there were communities that encouraged the study of Jewish philosophy in general and 'Moreh Nevuchim' in particular. The Ralbag was born into one of these communities that endorsed works of this kind, a fact that no doubt influenced the Ralbag to write his own works on Jewish thought which later became widely famous.
The Ralbag wrote several books on Torah topics as well as other subjects. His most famous Jewish composition was his commentaries on the Bible. This extensive work was divided into three parts: the first part was the explanation of the commandments of the Torah; the second part was the Ralbag's commentaries on the attributes and behavior characteristics that can be found in the Torah, while in the third part the Ralbag interprets the verses of the Torah. The Ralbag placed much emphasis on the grammatical structure of the Torah's words and their roots, and he attests to the importance of thoroughly comprehending the words: "Before the reader understands the meaning of the verses, he cannot comprehend the explanations of the words."
The Ralbag disagreed with the Rambam's interpretations and opinions in various issues, both on the written Bible as well as on several basic philosophical views. In his book 'Moreh Nevuchim', the Rambam brings up that the meaning behind our Patriarchs' conduct and behavior is concealed to us, and he tried to explain them in a way that would make them look reasonable. The Ralbag, however, wrote that the Patriarchs' actions are fully comprehensible and should serve as an example for us to follow in our interaction with fellow human beings, our family and our people. The Ralbag called the commentaries that explain the value of the stories of the Torah 'To'alius' – meaning 'usefulness'. It was these commentaries that made the Ralbag famous and accepted throughout the Torah world, despite the many disagreements over his opinions in philosophical issues.
In addition to his commentary on the Bible, he composed a work by the name of 'Mechokek Safun' on the Agados of tractate Bava Basra, and some also attribute the composition 'Megilas Setarim LePurim' to the Ralbag.
His most controversial yet astounding work are his philosophical compositions. Among them one can find his commentary on Shir Hashirim, where he describes the song as a love song between G-d and the Children of Israel. The Ralbag explains the song in the format of a dialogue between the logic of the mind and the power of the soul, where the mind expresses its desire to reach completeness and consciousness through wisdom, and to live eternally through the powers of the soul. The Ralbag also explained Koheles and Mishlei in a similar fashion.
Perhaps the most famous philosophical work written by the Ralbag was the book 'Milchamos Hashem'. In the book, the Ralbag delved into the most basic issues in Judaism, such as prophecy, free choice, personal providence and the creation of the world. The Ralbag differed greatly in his opinions regarding these subjects from the Rambam and other Jewish philosophers that had preceded him. As an example one can take the Ralbag's opinion regarding the creation of the world: he believed that the world was not entirely created from nothing, rather, G-d created the world from a basic element, which is referred to in the Bible as 'Tohu Vavohu'. This innovative opinion, which had previously been unheard of, created a strong objection to the Ralbag in the Jewish world, so much so that his book 'Milchamos Hashem' – meaning 'the wars of G-d', was at times referred to as 'Milchamos BaHashem' – 'the wars against G-d'.
In a letter written by Rabbi Yitzchak ben Sheshet – the Ribash – against learning Greek philosophy, he also mentions the Ralbag: "The scholar Rabbi Levi was also a great Talmudic scholar, and wrote comprehensive commentaries on the Torah and the books of the Prophets and went on the path of the Rambam. However, at times, he strayed from the path of the truth and opposed the Rambam in some issues, such as in the knowledge of G-d in the possible future and the sun that stood still for Joshua – he wrote things that one may not listen to. And also about the punishment of the evil in this world…" Don Yitzchak Abarbanel also opposed the Ralbag, as is evident in his commentary on the book of Joshua, chapter ten. Several other leading Rabbis opposed the Ralbag as well.
Despite the fact that the Vilna Ga'on strongly opposed the Ralbag and openly condemned him, nevertheless, when he once overheard someone speaking disrespectfully about the Ralbag, he uttered: 'if only I would merit a place near him in the Garden of Eden.'
In addition to his many compositions in Jewish studies, the Ralbag also excelled in astronomy and mathematics. The 'Matteh Ya'akov' apparatus, according to which the sailors would direct their ships for four hundred years until the invention of the navigation sextant, was attributed the Ralbag. He wrote several works in astronomy and mathematics where he recorded his astronomical conclusions based on his own observations. Furthermore, he wrote explanations and clarifications to the mathematical formulas of the renowned Greek mathematician Euclid. These works of the Ralbag were widely accepted in the Christian world as well, and at the request of Pope Clement VI some of them were translated to Latin. The gentiles still regard the Ralbag as one of the greatest scientists of the Middle Ages. To honor his comprehensive astronomical research, one of the craters of the moon was named 'Rabbi Levi'.
The Ralbag passed away on the 6th of Iyar, 5104, at the relatively young age of fifty six.
Two generations prior to the Ralbag's birth, the Rambam (Maimonides) published his composition 'Moreh Nevuchim' on Jewish thought and philosophy. His work was received with caution in the Jewish communities, with several communities banning the work and forbbidding learning from it, while other communities restricted the studying of the book from a certain age. Nevertheless, there were communities that encouraged the study of Jewish philosophy in general and 'Moreh Nevuchim' in particular. The Ralbag was born into one of these communities that endorsed works of this kind, a fact that no doubt influenced the Ralbag to write his own works on Jewish thought which later became widely famous.
The Ralbag wrote several books on Torah topics as well as other subjects. His most famous Jewish composition was his commentaries on the Bible. This extensive work was divided into three parts: the first part was the explanation of the commandments of the Torah; the second part was the Ralbag's commentaries on the attributes and behavior characteristics that can be found in the Torah, while in the third part the Ralbag interprets the verses of the Torah. The Ralbag placed much emphasis on the grammatical structure of the Torah's words and their roots, and he attests to the importance of thoroughly comprehending the words: "Before the reader understands the meaning of the verses, he cannot comprehend the explanations of the words."
The Ralbag disagreed with the Rambam's interpretations and opinions in various issues, both on the written Bible as well as on several basic philosophical views. In his book 'Moreh Nevuchim', the Rambam brings up that the meaning behind our Patriarchs' conduct and behavior is concealed to us, and he tried to explain them in a way that would make them look reasonable. The Ralbag, however, wrote that the Patriarchs' actions are fully comprehensible and should serve as an example for us to follow in our interaction with fellow human beings, our family and our people. The Ralbag called the commentaries that explain the value of the stories of the Torah 'To'alius' – meaning 'usefulness'. It was these commentaries that made the Ralbag famous and accepted throughout the Torah world, despite the many disagreements over his opinions in philosophical issues.
In addition to his commentary on the Bible, he composed a work by the name of 'Mechokek Safun' on the Agados of tractate Bava Basra, and some also attribute the composition 'Megilas Setarim LePurim' to the Ralbag.
His most controversial yet astounding work are his philosophical compositions. Among them one can find his commentary on Shir Hashirim, where he describes the song as a love song between G-d and the Children of Israel. The Ralbag explains the song in the format of a dialogue between the logic of the mind and the power of the soul, where the mind expresses its desire to reach completeness and consciousness through wisdom, and to live eternally through the powers of the soul. The Ralbag also explained Koheles and Mishlei in a similar fashion.
Perhaps the most famous philosophical work written by the Ralbag was the book 'Milchamos Hashem'. In the book, the Ralbag delved into the most basic issues in Judaism, such as prophecy, free choice, personal providence and the creation of the world. The Ralbag differed greatly in his opinions regarding these subjects from the Rambam and other Jewish philosophers that had preceded him. As an example one can take the Ralbag's opinion regarding the creation of the world: he believed that the world was not entirely created from nothing, rather, G-d created the world from a basic element, which is referred to in the Bible as 'Tohu Vavohu'. This innovative opinion, which had previously been unheard of, created a strong objection to the Ralbag in the Jewish world, so much so that his book 'Milchamos Hashem' – meaning 'the wars of G-d', was at times referred to as 'Milchamos BaHashem' – 'the wars against G-d'.
In a letter written by Rabbi Yitzchak ben Sheshet – the Ribash – against learning Greek philosophy, he also mentions the Ralbag: "The scholar Rabbi Levi was also a great Talmudic scholar, and wrote comprehensive commentaries on the Torah and the books of the Prophets and went on the path of the Rambam. However, at times, he strayed from the path of the truth and opposed the Rambam in some issues, such as in the knowledge of G-d in the possible future and the sun that stood still for Joshua – he wrote things that one may not listen to. And also about the punishment of the evil in this world…" Don Yitzchak Abarbanel also opposed the Ralbag, as is evident in his commentary on the book of Joshua, chapter ten. Several other leading Rabbis opposed the Ralbag as well.
Despite the fact that the Vilna Ga'on strongly opposed the Ralbag and openly condemned him, nevertheless, when he once overheard someone speaking disrespectfully about the Ralbag, he uttered: 'if only I would merit a place near him in the Garden of Eden.'
In addition to his many compositions in Jewish studies, the Ralbag also excelled in astronomy and mathematics. The 'Matteh Ya'akov' apparatus, according to which the sailors would direct their ships for four hundred years until the invention of the navigation sextant, was attributed the Ralbag. He wrote several works in astronomy and mathematics where he recorded his astronomical conclusions based on his own observations. Furthermore, he wrote explanations and clarifications to the mathematical formulas of the renowned Greek mathematician Euclid. These works of the Ralbag were widely accepted in the Christian world as well, and at the request of Pope Clement VI some of them were translated to Latin. The gentiles still regard the Ralbag as one of the greatest scientists of the Middle Ages. To honor his comprehensive astronomical research, one of the craters of the moon was named 'Rabbi Levi'.
The Ralbag passed away on the 6th of Iyar, 5104, at the relatively young age of fifty six.
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