Abba Mari

Abba Mari ben Moses ben Joseph, was a Provençal rabbi, born at Lunel, near Montpellier, towards the end of the 13th century. He is also known as Yarhi from his birthplace (Hebrew Yerah, i.e. moon, lune), and he further took the name Astruc, Don Astruc or En Astruc of Lunel from the word "astruc" meaning lucky.

The descendant of men learned in rabbinic lore, Abba Mari devoted himself to the study of theology and philosophy, and made himself acquainted with the writings of Moses Maimonides and Nachmanides as well as with the Talmud.

Opponent of Rationalism Abba Mari possessed considerable Talmudic knowledge and some poetical talent; but his zeal for the Law made him an agitator and a persecutor of all the advocates of liberal thought. Being himself without sufficient authority, he appealed in a number of letters, afterward published under the title of Minḥat Ḳenaot (Jealousy Offering), to Solomon ben Adret of Barcelona, the most influential rabbi of the time, to use his powerful authority to check the source of evil by hurling his anathema against both the study of philosophy and the allegorical interpretations of the Bible, which did away with all belief in miracles. Ben Adret, while reluctant to interfere in the affairs of other congregations, was in perfect accord with Abba Mari as to the danger of the new rationalistic systems, and advised him to organize the conservative forces in defense of the Law. Abba Mari, through Ben Adret's aid, obtained allies eager to take up his cause, among whom were Don Bonafoux Vidal of Barcelona and his brother, Don Crescas Vidal, then in Perpignan. The proposition of the latter to prohibit, under penalty of excommunication, the study of philosophy and any of the sciences except medicine, by one under thirty years of age, met with the approval of Ben Adret. Accordingly, Ben Adret addressed to the congregation of Montpellier a letter, signed by fifteen other rabbis, proposing to issue a decree pronouncing the anathema against all those who should pursue the study of philosophy and science before due maturity in age and in rabbinical knowledge. On a Sabbath in September, 1304, the letter was to be read before the congregation, when Jacob Machir Don Profiat Tibbon, the renowned astronomical and mathematical writer, entered his protest against such unlawful interference by the Barcelona rabbis, and a schism ensued. Twenty-eight members signed Abba Mari's letter of approval; the others, under Tibbon's leadership, addressed another letter to Ben Adret, rebuking him and his colleagues for condemning a whole community without knowledge of the local conditions. Finally, the agitation for and against the liberal ideas brought about a schism in the entire Jewish population in southern France and Spain. Paris; Günzburg Libr., Saint Petersburg; Parma; Ramsgate Montefiore College Library; and Turin). Some of these are mere fragments. The printed edition (Presburg, 1838), prepared by M. L. Bislichis, contains: (1) Preface; (2) a treatise of eighteen chapters on the incorporeality of God; (3) correspondence; (4) a treatise, called Sefer ha-Yarḥi, included also in letter 58; (5) a defense of The Guide and its author by Shem-Tob Palquera.

As the three cardinal doctrines of Judaism, Abba Mari accentuates: (1) Recognition of God's existence and of His absolute sovereignty, eternity, unity, and incorporeality, as taught in revelation, especially in the Ten Commandments; (2) the world's creation by Him out of nothing, as evidenced particularly by the Sabbath; (3) special Divine providence, as manifested in the Biblical miracles. In the preface, Abba Mari explains his object in collecting the correspondence; and in the treatise which follows he shows that the study of philosophy, useful in itself as a help toward the acquisition of the knowledge of God, requires great caution, lest we be misled by the Aristotelian philosophy or its false interpretation, as regards the principles of creatio ex nihilo and divine individual providence. The manuscripts include twelve letters which are not included in the printed edition of Minḥat Ḳenaot. mentions a ḳinah composed by Abba Mari.

Minchat Kenaot is instructive reading for the historian because it throws much light upon the deeper problems which agitated Judaism, the question of the relation of religion to the philosophy of the age, which neither the zeal of the fanatic nor the bold attitude of the liberal-minded could solve in any fixed dogmatic form or by any anathema, as the independent spirit of the congregations refused to accord to the rabbis the power possessed by the Church of dictating to the people what they should believe or respect.

At the close of the work are added several eulogies written by Abba Mari on Ben Adret (who died in 1310), and on Don Vidal, Solomon of Perpignan, and Don Bonet Crescas of Lunel.