Hebrew text and Spanish translation, J. M. Millás
Vallicrosa, 1952.
(3) Sod ha- ̔ibbur (The Secret of Intercalation), a
study of the Hebrew calendar, written in 1123.
Maimonides praised it as by far the best book on
the subject (Commentary on Mishnah, ̔Arakhin
2:2). Hebrew text, ed. H. Filipowski, 1851.
(4) Megillat ha-megalleh (Scroll of the Revealer),
an eschatological and astrological work, written
during the 1120s. According to it, the messianic
era might begin by 1136, and the resurrection
would take place in 1448 or 1493. Hebrew text,
ed. A. Poznanski, 1924; Catalan translation, J.
M. Millás Vallicrosa, 1929.
(5) Epistle to Rabbi Judah ben Barzillai, a defense of
astrology, written ca. 1120. Abraham bar Hiyya.
had advised a student to delay his wedding for
one hour in order to avoid the unpropitious infl u-
ence of Mars. Judah ben Barzillai, the eminent
talmudist, protested that such deference to astrol-
ogy would amount to sorcery and idolatry. The
wedding was not delayed, but Abraham wrote
this epistle in defense of his view, arguing that
astrological considerations are analogous to
medical ones. Hebrew text, ed. A. Z. Schwarz,
1917.
(6) Hegyon ha-nefesh ha- ̔a.subah (The Meditation
of the Sad Soul), a philosophic study of human
nature, discussing the place of human beings in
the creation, the good life, repentance (includ-
ing an analysis of Jonah), and the future world.
While often described as neo-Platonic, it also
refl ects Aristotelian, Kalamic, and other infl u-
ences. Hebrew text, ed. E. Freimann, 1860; G.
Wigoder, 1971. English translation, G. Wigoder,
1969.
(7) S.urat ha-are.s ve-tabnit ha-shamavim (The Form
of the Earth and the Figure of the Heavens), a
work on cosmography, written in 1132; part 1
of Hokhmat ha-. .hizzavon (Science of Astronomy).
Hebrew text, Basel 1546 (abridged), Offenbach
1720; Spanish translation, J. M. Millás Vallic-
rosa, 1956.
(8) Heshbon mahalekhot ha-kokhabim. (The Calcula-
tion of Astral Motions), a textbook on Ptolemaic
astronomy, written in 1136; part 2 of Hokhmat.
ha-.hizzayon. Hebrew text and Spanish transla-
tion, J. M. Millás Vallirosa, 1959; this edition
includes Abraham bar Hiyya’s astronomical.
tables, Lu.hot ha-Nasi (The Prince’s Tables).
In addition, Abraham bar Hiyya was active in translat-.
ing scientifi c works from Arabic into Latin, mostly in
collaboration with Plato of Tivoli.
Warren Zev Harvey
Bibliography
Abraham bar Hayya.. The Meditation of the Sad Soul. Trans. and
with an intro. by G. Wigoder. London, 1969.
Millás Vallicrosa, J. M. Estudios sobre historia de la ciencia
española. Barcelona, 1949. 219–62.
——. Nuevos estudios sobre historia de la ciencia española.
Barcelona, 1969. 183–90.
Sarfatti, G. B. Mathematical Terminology in Hebrew Scientifi c
Literature of the Middle Ages (Hebrew). Jerusalem, 1968.
61–129.
Sirat, C. A History of Jewish Philosophy in the Middle Ages.
Cambridge, 1985. 94–104, 425.ABRAVANEL, ISAAC (1437–1508)
Isaac Abravanel was one of the most important Jew-
ish writers and statesmen of his age. His grandfather
Samuel was already prominent in the reign of Juan I,
and was contador mayor of Enrique III and treasurer of
the queen. He converted to Christianity, however (long
before the pogroms of 1491), before attaining these
high posts, and took the name Juan Sánchez de Sevilla.
Eventually, he determined to return to Judaism, and in
order to accomplish this had to fl ee to Portugal with
some of his sons, while others remained as Christians
in Castile. Isaac Abravanel thus grew up in Portugal,
where he eventually became a wealthy merchant in
Lisbon (together with his father), at least from 1463 on.
Ultimately he became a confi dant and fi nancier of the
Duke of Braganza (ca. 1480) and banker to the king of
Portugal, Afonso V. The death of that king brought a
change in attitude toward the Jews under his successor,
and in 1483 Abravanel fl ed to Castile.
He was able to obtain a minor role as tax farmer, but
in 1485 his position and infl uence increased greatly
when he was placed in charge of all the taxes of Car-
dinal Pedro González de Mendoza, prelate of Spain
and canciller mayor of the kingdom. Later, Abravanel
became contador mayor of the powerful Iñígo López
de Mendoza (it should be mentioned that the Mendoza
family, many of whom were themselves of converso
origin, were always intimately involved with Jews).
He was able to make substantial loans to the Catholic
Monarchs, and on one occasion (1491) acted as fi nancial
agent for the queen.
When the edict of expulsion of the Jews came in
1492, Abravanel apparently used his infl uence to annul
or at least delay it, but to no avail. He chose to be among
the minority of Jews who left the land, and like all the
other exiles, he was permitted to collect outstanding
debts and take with him money and personal property.
From Spain he went to Italy, where he again attained
important political prominence, and where he did most
of his writing. His son Judah (known as León Hebreo)
was the author of the famous Dialoghi d’amore.ABRAVANEL, ISAAC