Bahya Ibn Paquda
Bahya ben Joseph ibn Paquda ( Hebrew : ), also known as ("our master Bahya"), is a rabbi and philosopher Andalusian the first half of the eleventh century.
Summary |
Life and work
It has on it a lot less biographical than memories of his work. We know he was dayan (judge in a rabbinical court ) in Spain. His writings reveal a scholar well versed in rabbinic literature in traditional science and philosophy, Arabic , Greek and Roman which he cites many moralists in his works.
His great work, the first Jewish system of ethics , appeared in 1040 in language Arabic under the title Al Hidayah ila al-Faraid Qulub Guide Duties of the Heart, translated into Hebrew by Judah ibn Tibbon , circa 1161-1180, under the title Hovot Levavot-ha, The Duties of the Heart. Andre Chouraqui translated the French text.
In his introduction to the Duties of the Heart, Bahya ibn Pakuda says trying to fill a need in the literature, it has not been treated previously, either by the rabbis of the Talmud , nor by their successors: the compilation of teaching ethical Jews into a coherent system.
According to him, many Jews refuse to grant attention to the factors "outside" the observance of Jewish laws , which he calls "the duties to be performed by the body parts" (ha-Hovot evarim) without much regard for their meaning, ideas and feelings he must convey to actually comply with these requirements : these are the famous ("Hovot ha-lev"). plural itself accentuated can be translated by all parties of hearts.
This reflection will inspire Nahmanides his commentary on the first verse of Genesis:
- Rabbi Yitzhak said: "It was incorrect to begin the Torah (book of requirements) other than this is for you the first month and so on. "(which is the first prescription received by Israel as a people). As to the creation story , an allusion to those who would have sufficed (not) care about (that) requirements: "For in six days God created the heavens and the earth and everything therein." So why start with that? To teach us that the compensation, reward or punishment, based on ethics and morality, and that these requirements have a meaning.
It is also based on this concept that expands the mystique of kavana, intend to put (in his prayer, his blessings, his gestures ...).
Bahya ibn Paquda also had the feeling that many people simply wanting to all the duties which they were prescribed practices "outside" as the moral obligations "Home": they lived only for selfish motives and material goals. He had to try to present the Jewish faith as being essentially a great spiritual truth founded on reason, revelation (especially as regards the Torah) and the Tradition.
He stressed on the desire and joy to the heart was a truly God-loving person to perform the duties of life.
His success
Many Jewish writers familiar with the work the author considers as an original thinker of high rank. Just read the praises of the very serious Encyclopedia Judaica:
- Bahya masterfully combines great emotional depth, a vivid poetic imagination, a power of eloquence and powerful eloquence to a penetrating intellect, so it was designated to write a book whose purpose was not to dispute or defend the doctrines Judaism, but to call the feelings, arouse and raise people's hearts.
The ha-Hovot Levavot became very popular among Jews worldwide, and some passages are recited at Rosh Hashana (the Jewish New Year).
The "Hida" Rabbi Haim Yosef David Azoulay in his treatise on biography Chem Haguedolim invites the reader to read only the introduction "to realize the mighty holiness of this man."
Rabbi Yosef Karo, author of the famous''Choulh'an Aruch was accustomed to read a passage a day to "crush his evil inclination" (Maguid Mecharim).
His philosophy
Although frequently citing Saadia Gaon , Ibn Bahya Paquda is not affiliated with the school Motazilites , but like his younger brother, Solomon ibn Gabirol (1021-1070), aware of mysticisant Neoplatonism. It acknowledges the influence of his method encyclopedists Muslims known as the "Brethren of Purity."
Inclined to asceticism and the contemplative mysticism, however Bahya ibn Paquda eliminated its system of anything that might overshadow or interfere with the monotheism of Jewish law. He wanted to present a religious system pure and ethereal, but in perfect harmony with reason, which explains its success relative to other philosophical writings tend to (MORE NEVOUCHIM the top of the Rambam, who was, if it had to recall strongly contested) is that his whole philosophy is based on improving ethics of man, and not the ultimate truth. Its success is still valid, it has more than three points and a translation into modern Hebrew.
We do not know much about his life, but he seems to have suffered, because "only someone who really knows himself suffered console" and his book is full of encouragement. It can also be seen in the stories of the book that refer to a "pile" (it is obviously him, but he is wont to tell the name of a third person, to avoid bragging), see also chapter of "the love of God" where he recounts his sufferings kept him awake at night.
He served as the basis for many books like "RESH HOCKMA" (work ethic and Kabbalistic Rabbi Eliyahu DI VIDASH XVth century, and the "MADREGAT HAADAM" of Rabbi Yosef YOZEL Horovits (founder of the ethical movement novardok).
References
Full text in Hebrew, on the site daat: http://www.daat.ac.il/daat/mahshevt/hovot/shaar-2.htm
- article Bahya Ben Joseph ibn Pakuda in jewishencyclopedia.com
- The duty of Hearts Bahya ibn paqudah Arabic http://www.archive.org/details/alhidjailfarida00yahugoog
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