Difference between revisions of "Moses de Leon" - New World Encyclopedia
m (New page: thumb|right|200px|Statue of Moshe in [[Guadalajara, Spain.]] '''Moses de Leon''' (c. 1250 – 1305), known in Hebrew as '''Moshe ben...) |
m |
||
| Line 1: | Line 1: | ||
[[Image:Mose ben Sem Tob .jpg|thumb|right|200px|Statue of Moshe in [[Guadalajara, Spain]].]] | [[Image:Mose ben Sem Tob .jpg|thumb|right|200px|Statue of Moshe in [[Guadalajara, Spain]].]] | ||
| − | '''Moses de Leon''' (c. 1250 – 1305), known in [[Hebrew language|Hebrew]] as '''Moshe ben Shem-Tov''' ('''משה בן שם-טוב די-ליאון'''), was a [[History of the Jews in Spain|Spanish]] [[rabbi]] and [[Kabbalist]] who is | + | '''Moses de Leon''' (c. 1250 – 1305), known in [[Hebrew language|Hebrew]] as '''Moshe ben Shem-Tov''' ('''משה בן שם-טוב די-ליאון'''), was a [[History of the Jews in Spain|Spanish]] [[rabbi]] and [[Kabbalist]] who is believed to be the author or redactor of the famous mystical work known as the ''[[Zohar]]''. It is a matter of controversy whether the ''Zohar'' is his own work, or whether he worked from ancient manuscripts and committed oral traditions dating back to Rabbi [[Shimon bar Yohai]] to writing. |
| − | + | Moses de Leon's other works include the ''Sefer ha-Rimon'', written in Hebrew. He was born in [[Guadalajara, Spain]], and his surname thus comes fron his father, Shem-Tov de León. Moses de Leon spent 30 years in Guadalajara and [[Valladolid]] before moving to [[Ávila]], where he lived for the rest of his life. He died at [[Arevalo]] in 1305 while returning to his home. | |
| + | |||
| + | ==Writings in his own name== | ||
| + | A serious student of the mystical tradition, Moses de Leon was familiar both with the philosophers of the [[Middle Ages]] and the whole literature of Jewish mysticism. He knew and used the writings of [[Shlomo ibn Gabirol]], [[Yehuda ha-Levi]], [[Maimonides]], and others. His writings discplay the ability to charm his readers with brilliant and striking phrases, without necessarily expressing any well-defined thought. | ||
| + | |||
| + | He was a prolific writer and composed several biblical commentaries and kabbalistic works in quick succession. In the comprehensive ''Sefer ha-Rimon,'' written under his own name in 1287 and still extant in manuscript form, he treated from a mystical standpoint the objects and reasons for the Jewish ritual laws, dedicating the book to [[Levi ben Todros Abulafia]]. In 1290 he wrote ''Ha-Nefesh ha-Hakhamah'', or ''Ha-Mishqal'' (published in Basel, 1608, and also frequently found in manuscript), which shows even greater kabbalistic tendencies. In this work he attacks the scholastic philosophers of religion and deals with a range of mystical subjects, including: | ||
| + | |||
| + | *the human soul as "a likeness of its heavenly prototype" | ||
| + | *the state of the soul [[afterlife|after death]] | ||
| + | *the question of the soul's [[resurrection]] | ||
| + | *the [[transmigration]] of [[soul]]s. | ||
| + | |||
| + | His ''Shekel ha-Kodesh'' (written in 1292), another book of the same kind, is dedicated to [[Todros ha-Levi Abulafia]]. In the ''Mishkan ha-Edut'' also called ''Sefer ha-Sodot,'' finished in 1293, he deals with [[heaven]] and [[hell]], basing his view on the apocryphal [[Book of Enoch]]. Here, he also treats the subject of [[atonement]]. He also wrote a kabbalistic explanation of the first chapter of [[Ezekiel]], a meditation on the heavenly throne/chariot of God, in the tradition of so-called [[Merkabah]] mysticism. | ||
| + | |||
| + | ==The Zohar== | ||
[[Image:Zohar.png|thumb|250px|Title page of first edition of the Zohar, Mantua, 1558. [[Library of Congress]].]] | [[Image:Zohar.png|thumb|250px|Title page of first edition of the Zohar, Mantua, 1558. [[Library of Congress]].]] | ||
| − | + | Toward the end of the thirteenth century, Moses de Leon wrote or compiled a kabbalistic [[midrash]] (commentary) on the [[Pentateuch]] full of esoteric [[mysticism|mystic]] [[allegories]]. This work he ascribed it to [[Simeon bar Yohai]], the great saint of the [[Tannaim]] (the early rabbinical sages of the [[Mishnah]]). The work, written in peculiar [[Aramaic]], is entitled ''Midrash de Rabban Shimon ben Yohai'' better known as the Zohar. The book aroused due suspicion at the outset. The story runs that after the death of Moses de Leon a rich man from Avila offered the widow, who had been left without means, a large sum of money for the original from which her husband had made the copy, and that she then confessed that her husband himself was the author of the work. She had asked him several times, she said, why he had put his teachings into the mouth of another, but he had always answered that doctrines put into the mouth of the miracle-working Simeon ben Yoḥai would be a rich source of profit. Others believed that Moses de Leon wrote the book by the magic power of the [[Tetragrammaton|Holy Name]]. | |
| − | |||
| − | |||
| − | Toward the end of the thirteenth century Moses de Leon wrote or compiled a kabbalistic [[midrash]] | ||
==Referenceses== | ==Referenceses== | ||
Revision as of 18:50, 29 September 2008
Moses de Leon (c. 1250 – 1305), known in Hebrew as Moshe ben Shem-Tov (משה בן שם-טוב די-ליאון), was a Spanish rabbi and Kabbalist who is believed to be the author or redactor of the famous mystical work known as the Zohar. It is a matter of controversy whether the Zohar is his own work, or whether he worked from ancient manuscripts and committed oral traditions dating back to Rabbi Shimon bar Yohai to writing.
Moses de Leon's other works include the Sefer ha-Rimon, written in Hebrew. He was born in Guadalajara, Spain, and his surname thus comes fron his father, Shem-Tov de León. Moses de Leon spent 30 years in Guadalajara and Valladolid before moving to Ávila, where he lived for the rest of his life. He died at Arevalo in 1305 while returning to his home.
Writings in his own name
A serious student of the mystical tradition, Moses de Leon was familiar both with the philosophers of the Middle Ages and the whole literature of Jewish mysticism. He knew and used the writings of Shlomo ibn Gabirol, Yehuda ha-Levi, Maimonides, and others. His writings discplay the ability to charm his readers with brilliant and striking phrases, without necessarily expressing any well-defined thought.
He was a prolific writer and composed several biblical commentaries and kabbalistic works in quick succession. In the comprehensive Sefer ha-Rimon, written under his own name in 1287 and still extant in manuscript form, he treated from a mystical standpoint the objects and reasons for the Jewish ritual laws, dedicating the book to Levi ben Todros Abulafia. In 1290 he wrote Ha-Nefesh ha-Hakhamah, or Ha-Mishqal (published in Basel, 1608, and also frequently found in manuscript), which shows even greater kabbalistic tendencies. In this work he attacks the scholastic philosophers of religion and deals with a range of mystical subjects, including:
- the human soul as "a likeness of its heavenly prototype"
- the state of the soul after death
- the question of the soul's resurrection
- the transmigration of souls.
His Shekel ha-Kodesh (written in 1292), another book of the same kind, is dedicated to Todros ha-Levi Abulafia. In the Mishkan ha-Edut also called Sefer ha-Sodot, finished in 1293, he deals with heaven and hell, basing his view on the apocryphal Book of Enoch. Here, he also treats the subject of atonement. He also wrote a kabbalistic explanation of the first chapter of Ezekiel, a meditation on the heavenly throne/chariot of God, in the tradition of so-called Merkabah mysticism.
The Zohar
Toward the end of the thirteenth century, Moses de Leon wrote or compiled a kabbalistic midrash (commentary) on the Pentateuch full of esoteric mystic allegories. This work he ascribed it to Simeon bar Yohai, the great saint of the Tannaim (the early rabbinical sages of the Mishnah). The work, written in peculiar Aramaic, is entitled Midrash de Rabban Shimon ben Yohai better known as the Zohar. The book aroused due suspicion at the outset. The story runs that after the death of Moses de Leon a rich man from Avila offered the widow, who had been left without means, a large sum of money for the original from which her husband had made the copy, and that she then confessed that her husband himself was the author of the work. She had asked him several times, she said, why he had put his teachings into the mouth of another, but he had always answered that doctrines put into the mouth of the miracle-working Simeon ben Yoḥai would be a rich source of profit. Others believed that Moses de Leon wrote the book by the magic power of the Holy Name.
Referenceses
- Kohler, Kaufmann et al. Leon, Moses (Ben Shem-Tob) de." Jewish Encyclopedia. Funk and Wagnalls, 1901-1906, citing to:
- Ahimaaz Chronicle, ed. London, pp. 95 et seq.;
- Adolf Jellinek, Moses b. Schem-Tob de Leon und Seine Verhältniss zum Sohar, Leipsic, 1851;
- Grätz, Gesch. vii. 231 et seq.;
- Geiger, Das Judenthum und Seine Geschichte, iii. 75 et seq., Breslau, 1871;
- Giovanni Bernardo De Rossi-C. H. Hamberger, Hist. Wörterb. p. 177;
- Moritz Steinschneider, Cat. Bodl. cols. 1852 et seq.;
- idem, Hebr. Bibl. x. 156 et seq.
This article incorporates text from the 1901–1906 Jewish Encyclopedia, a publication now in the public domain.
Credits
New World Encyclopedia writers and editors rewrote and completed the Wikipedia article in accordance with New World Encyclopedia standards. This article abides by terms of the Creative Commons CC-by-sa 3.0 License (CC-by-sa), which may be used and disseminated with proper attribution. Credit is due under the terms of this license that can reference both the New World Encyclopedia contributors and the selfless volunteer contributors of the Wikimedia Foundation. To cite this article click here for a list of acceptable citing formats.The history of earlier contributions by wikipedians is accessible to researchers here:
The history of this article since it was imported to New World Encyclopedia:
Note: Some restrictions may apply to use of individual images which are separately licensed.
