gabirol, solomon ben judah, ibn
GABIROL, SOLOMON BEN JUDAH, IBN (c. 1021–c. 1057;
Ar. Abu Ayyub Sulayman ibn Yahya ibn Gabirul; Lat. Avicebron), Spanish poet and philosopher.
His Life
he main source of information on Ibn Gabirol’s life is his
poems, although frequently they ofer no more than hints.
A number of details can be found in the works of *Ibn Saʿīd
and in the Kitab al-Muhadara wal-Mudhakara by Moses *Ibn
Ezra (published by A. Halkin (1975), 36b, 37a, etc.), and some
information can be deduced from Ibn Gabirol’s introduction
to his ethical work, Tikkun Middot ha-Nefesh (Constantinople, 1550). His family let Córdoba in the unsafe years of the
beginning of the 11t century, and he was very likely born in
Malaga – or at any rate he lived there and regarded it as his
native city, signing a number of his poems “Malaki,” i.e., from
Malaga – but as a child he was taken to Saragossa, where he
acquired an extensive education. Orphaned at an early age, he
wrote a number of elegies on the death of his father; on his
mother’s death in 1045, he mourned both his parents in “Niḥ ar
be-Kore’i” (14). Ibn Gabirol complained in his poems of his
weak physique, small stature, and ugliness, and if we understand his words literally, he was frequently ill from his childhood on, sufering particularly from a serious skin disease
that he seems to describe in his strange and terrifying poem
“Ha-Lo Eẓ dak.” Being unusually mature for his age, he began
to write poetry at a very young age, at the latest 16 when he
wrote Azharot (Venice, 1572). Ibn Gabirol likened himself to
a 16-year-old with the heart of an 80-year-old (“Ani ha-Sar,”
8). According to his contemporaries, his character, at times
verging on arrogance, brought him into frequent conlict with
inluential men of his day, whom he attacked virulently, and
with society in general. Since he wanted to devote his life to
philosophy and poetry, he was dependent on the support of
wealthy patrons, a subservience against which he rebelled
from time to time. In 1038 Ibn Gabirol wrote a number of elegies on the death of *Hai b. Sherira Gaon. One of his more
important supporters was Jekuthiel b. Isaac ibn Ḥ asan, whom
he praised in a number of poems for his knowledge of the Talmud and the sciences, his interest in poetry, and his generosity
(“Ve-At Yonah”). When Jekuthiel was killed in 1039 as a result
of court intrigues, Ibn Gabirol wrote two elegies, one of which
(“Bi-Ymei Yekuti’el Asher Nigmaru”) is regarded as one of the
greatest of Jewish medieval secular poems. With the loss of
his patron, Ibn Gabirol’s inancial status and social standing
were drastically lowered and his incessant squabbling with the
town nobles caused him considerable sufering. At the age of
19, he completed his great didactic poem, “Anak.” It is thought
that he wrote Tikkun Middot ha-Nefesh (“he Improvement of
the Moral Qualities”) in 1045, and soon aterward he seems to
have let Saragossa; from then on few details are available on
his life and work. Some scholars believe that he lived for some
time in Granada, where his patron was *Samuel ha-Nagid,
with whom he later quarreled as a result of his criticisms of
Samuel’s poems. Ibn Gabirol appears to have spent the year
ENCYCLOPAEDIA JUDAICA, Second Edition, Volume 7
1048–49 under the patronage of *Nissim b. Jacob ibn Shahin,
but it is doubtful if he ever was actually Nissim’s student. He
was on friendly terms with Isaac ibn Khalfun and Isaac ibn
Kapron. According to Moshe Ibn Ezra, Ibn Gabirol died in
Valencia at the age of 30, while Abraham Ibn Daud states that
he died in 1070, when he was approximately 50. However, the
most exact date seems to be that given by Ibn Saʿīd: 450 A.H.
or 1057–58, when he was between 36 and 38. he many legends surrounding his life attest to the awe in which the man
and his works were held ater his death. One legend (found
in the commentary to Sefer Yeẓ irah (publ. Mantua, 1562), attributed to Saadiah Gaon) relates how Ibn Gabirol made a female golem out of wood; another (in Shalshelet ha-Kabbalah
by Gedaliah ibn Yaḥ yā, Venice, 1587) tells how he was murdered by an Arab.
Works
In one of his poems, Ibn Gabirol boasts of having written 20
books, but only two are extant that can certainly be attributed
to him: Mekor Ḥ ayyim and Tikkun Middot ha-Nefesh. Both are
written in Judeo-Arabic. Sefer Al ha-Nefesh (Liber de Anima),
which has been preserved in Latin, and Mivḥ ar Peninim (Venice, 1546) are frequently attributed to Ibn Gabirol, but in both
cases there is insuicient proof of his authorship. In their commentaries on the Bible, Abraham ibn Ezra and David Kimḥ i
quote some of his interpretations, mostly allegorical, but it
is not known if he composed a complete commentary of his
own. he diicult task of recovering and identifying Ibn Gabirol’s poems, which were scattered in prayer books, anthologies, and single pages dispersed in many libraries, was irst
undertaken in the 19t century by J.L. Dukes, S.D. Luzzatto,
S. Sachs, and H. Brody, who brought out the irst collection
of his verse. he discovery in the Genizah in the early part of
the 20t century of an ancient index of poems by Ibn Gabirol,
Ibn Ezra, and Judah Halevi proved that there had been a very
early collection of Ibn Gabirol’s poems, and later a complete
divan was found in manuscript (Schocken 37). Bialik and
Ravnitzky did not regard their seven-volume edition of Ibn
Gabirol’s collected works (1924–32) as complete. Brody and
Schirmann published a scientiic edition of his secular poems
in 1974. D. Jarden collected and annotated the secular (1975)
and liturgical (1976) poems in four volumes. Ibn Gabirol’s
poems have been translated into most Western languages (I.
Goldberg, 1998). here is a good English translation of many
of his poems by P. Cole (2001); a German translation by F.
Bargebuhr (1976); E. Romero translated into Spanish a large
selection of his secular poems (1978), and M.J. Cano translated his secular poetry (1987) and a signiicant part of his liturgical poems (1992).
Poetry
In his poetic works Ibn Gabirol displays his great knowledge
of biblical Hebrew and his linguistic virtuosity, while avoiding
the complexity of many of his predecessors, including Samuel
ha-Nagid. Employing images and idioms from Arabic poetry,
he fuses them into an original style, with brilliant intellectual
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gabirol, solomon ben judah, ibn
metaphors. He can be a formalist in some conventional genres,
but he also attains lyrical heights that are unusual in the Middle Ages, with deep relections on his own life and his search
for wisdom. While he wrote in biblical Hebrew, like all Andalusian poets, he was not a purist, and allowed himself some
neologisms that provoked the censure of his most intransigent
critics. In spiritual tone his poetry is shaped by Bible and talmudic literature as well as by early mystical Midrashim. In
its mystical tendencies, his work is sometimes described as
closely akin to Sui poetry. Both his scientiic knowledge, especially of astronomy, and his neoplatonic leanings are evident in his poems.
Secular Poetry. In accordance with contemporary tradition, most of Ibn Gabirol’s secular poetry was composed in
honor of patrons whom he describes in extravagant panegyric. As he employs the full range of the Hebreo-Arabic rhetoric of the time in poems of praise and poems of friendship, it
is oten diicult to diferentiate between the two. In the tone
of the Arabic poems of self-praise, he refers to himself as a
“violin unto all singers and musicians” (“Ani ha-Sar”) before
whom are opened the “doors of wisdom” that are closed to
the rest of his nation (“Ha-Tilag le-Enosh”). Following convention, especially that of the great Arab pessimistic poets,
he emphasizes the contrast between himself and the society
in which he lives, frequently voicing complaints against time,
i.e., fate, and his inability to ind his place among his fellows,
involved as they are in mundane matters and temporal successes. Nonetheless, he was alive to the impulses of youth and
while he composed few love poems those few are powerful
lyrics. An erotic note is sounded in his description of his relation to poetry, which he portrays as a desirable young girl.
In his most personal poetry, he expresses the internal tensions
of his own search for knowledge, his solitude and his confrontation with destiny and with the men of his time, his bitterness and despair, mourning his inability to enjoy the pleasures
of the world and of love, and inding refuge in wisdom and
in God.
In his “wisdom poetry” he depicts himself as devoting
his life to knowledge in order to prepare his soul to rejoin the
“Source of Life” on its release from its bodily prison. Knowledge has two aspects consisting both of the efort of the intellect to scale the heights of the heavenly spheres and of the
soul’s introspection. At irst pleading with God to let him live,
the poet soon begins to deride the world and time, regarding
them as valueless and insigniicant obstacles on the way to
eternity. From the height of his identiication with the ininity of the Godhead and of eternity, he regards with disgust the
trials of the world below, the illusions of the senses, and the
weakness of the lesh.
In accordance with the rules of rhetoric, some of Ibn
Gabirol’s extensive nature poetry seems to have served as an
introduction to his laudatory verse, for the patron’s generosity was oten likened to the ordained plenitude of nature. It
is clear from his nature poetry that he was inluenced by the
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Islamic culture prevalent in Spain at the time, but within this
traditional framework, the ine descriptions are accurately observed. Some of his winter poems (“autumn” according to the
poet) include a few of his finest creations, e.g., “Avei Sheḥ akim,”
and “Yeshallem ha-Setav Nidro.”
A part of Ibn Gabirol’s poetry relects his lack of social
adaptation and his pessimistic view of the society of his time.
His response is to complain in a harsh, satirical tone. If his
contemporaries are not able to recognize his qualities, he pays
them back with contempt, fustigating their ignorance and
their wretchedness.
In another large section of Ibn Gabirol’s work, his ethical
poems, he addresses the reader directly, propounding an ethic
based upon individual introspection. hese poems deal with
the transience of life and the worthlessness of bodily existence
in all its aspects as opposed to the eternal values of spiritual
life and the immortality of the soul. Ibn Gabirol’s didactic tendency also inds expression in the many riddles he composed,
which were possibly appended to letters, and it is also apparent in the dialogue form in which many of the longer poems
were written. his style, developed in medieval Arabic poetry,
was also used to introduce variety into the long poems which
otherwise tended to be monotonous as a result of the identical
rhyming of all the stanzas. he only secular verse he wrote in
a strophic form is “Ki-Khelot Yeini” – a humorous poem that
became a popular Purim song.
RELIGIOUS POETRY. hrough his combination of pure Hebrew with the varied meters of Arabic poetry, Ibn Gabirol
enhanced his poetic stature in the estimation of his contemporaries. Today, however, these qualities are dimmed by the
great wealth of complex strophic forms he employed in his
religious poetry. Stylistically, liturgical poets were always the
elite of medieval Jewish poetry and Ibn Gabirol’s works in this
genre are the apogee of the tradition. Ibn Gabirol composed
a substantial number of religious poems in the diicult style
of the early school of liturgical poets, possibly because they
were commissioned by various communities or synagogues.
Despite this, the freshness and vivacity of his imagery is striking. Many of these liturgical poems have been preserved, not
only in Sephardi and Ashkenazi prayer books but also in those
of the Karaites. It is on the basis of these poems that Ibn Gabirol is regarded as the major religious poet of Spanish Jewry,
and many of them, such as “Reshut” and “Shaḥ ar Avakkeshkha,” are outstanding lyrical-religious creations even outside
this particular context. In contrast to the long compositions
of the classical piyyut Ibn Gabirol writes many short poems
that relect the feelings and predilections of the Andalusian
believer in his relation with God. At the same time, he introduces many elements of secular poetry in the liturgical poems.
Although his God is a personal deity, to whom he may turn
in confession or supplication, Ibn Gabirol, unlike Judah Halevi, does not describe his great love for God as the relationship between the lover and the beloved. he poet, who in his
secular verse is strong-willed and contemptuous of the base
ENCYCLOPAEDIA JUDAICA, Second Edition, Volume 7
gabirol, solomon ben judah, ibn
world about him, becomes humble in his religious poetry as
he begins to understand himself and man in general. When
addressing God, he realizes his insigniicance and his inability
either to combat desire or to understand the essential evil of
the senses for which there is no succor except in the compassion of God (“Adonai, Mah Adam,” “Shokhenei Battei Ḥ omer”).
At times, these expressions of longing and of profound love
for God are akin to the emotions expressed in the love poems
(“Shaḥ ar Aleh Elai Dodi”).
As it was customary to compose liturgical poems according to a system of acrostics, most of the religious poems
begin with the letter shin (S). In his shorter poems, Ibn Gabirol set out his own name “Shelomo” in the irst letters of each
verse, whereas in the longer ones he duplicated this name a
number of times, combining it with that of his father Judah
ibn (or ben) Gabirol. Other poems were composed according to an alphabetical sequence, but even in these he wove
his own name, at times beginning an alphabetically arranged
poem with a verse containing his name. Although surpassed
by Judah Halevi’s poems in the same vein, Ibn Gabirol’s national poetry overshadows the modest eforts of Samuel haNagid and should be regarded as a link between the two. his
poetry emerged from a combination of the traditional longing
for deliverance and the particular fate of Spanish Jewry. Political events, the fate of Jekuthiel, and the murder of an anonymous Jewish statesman by Christians in the forests along the
border (“Asher Teshev Shekhulah”; “Lekhu Bo’u ve-Hikkaveẓ u”)
must have reinforced Ibn Gabirol’s awareness of the dangers
of exile. In “Ge’ullot” and “Ahavot” the people of Israel speak
to their God as a woman to her lover, telling of her sorrows,
while her lover comforts her with promises of her deliverance. In these poems fear of the inal destruction and of the
end of the prophetic vision mingle with a fervent belief in the
advent of the Messiah. Rashuyyot, a collection of limpid short
poems, is marked by extreme yearning for the savior. According to Abraham ibn Ezra, Ibn Gabirol was among those who
tried to predict the Day of Judgment and this tendency is apparent in his poetry. he concepts and visions in Ibn Gabirol’s
mystical poems are very diicult to reconcile with the philosophical concepts expressed in his other works. In these poems, knowledge of the Divinity can be apprehended only by
the elect who have plumbed the mysteries of creation through
which God manifests Himself. he very names of God are endowed with mystical signiicance, becoming potent symbols
of the power of the Creator and the wonders of His creation.
he account of the creation is similar to that which appears in
Sefer Yeẓ irah. Many midrashic elements, as well as God’s reply
out of the whirlwind in Job, join to form a dynamic, mysteryshrouded account of creation breaking forth from the turmoil
of primordial chaos into reality and form. here are detailed
descriptions of the upper spheres, the curtain of the heavens,
and the abodes of the angels, written in the spirit of *heikhalot
literature and the Pirkei de-Rabbi Eliezer. he close relationship between imagery and content in some of these poems,
e.g., “Ha-Ra’ash ha-Gadol,” and “Shinanim Sha’ananim,” sugENCYCLOPAEDIA JUDAICA, Second Edition, Volume 7
gests that they may have been written in moments of ecstasy.
Ha-Anak is a didactic poem apparently intended to teach the
basic rules of Hebrew. According to Abraham ibn Ezra (introduction to Moznayim, 1809), the poem contained 400 stanzas,
of which only 88 are extant, and was based upon a series of
acrostics. An introduction on the superiority of the Hebrew
language is followed by an explanation of how the words in
the language are related to 22 letters of the alphabet in the
same way that form is related to matter. “Ha-Anak,” which Ibn
Gabirol called Iggeret and Maḥ beret, is written in plain, lowing language, and was apparently designed for study, perhaps
for teachers. he book was greatly admired by Abraham ibn
Ezra, who regarded it as an important contribution to the understanding of the Hebrew language. he peak of Ibn Gabirol’s
poetic achievement is Keter Malkhut, a long composition in
rhymed prose dealing in high style with the essence of God,
the work of the creation, with a description of the “spheres,”
and a confession of the low condition of man, prone to sin
(see below). he many editions, manuscripts, translations,
and imitations (most important by David ibn Zimra) of the
work bear witness to the widespread and continuing admiration it has aroused.
Judah *Al-Ḥ arizi has the highest praise for Ibn Gabirol’s
poetry: “All the poets of his age were worthless and false in
comparison… He alone trod the highest reaches of poetry,
and rhetoric gave birth to him in the lap of wisdom… all the
poets before him were as nothing and ater him none rose to
equal him. All those who followed learned and received the
use of poetry from him” (Tahkemoni, “hird Gate”).
[Encyclopaedia Hebraica / Angel Sáenz-Badillos (2nd ed.)]
Philosophy
METAPHYSICS. Gabirol presents his philosophic views in
his major work, Mekor Ḥ ayyim (“he Source of Life”). Written in Arabic, but no longer extant in that language, the full
work has been preserved in a medieval Latin translation under the title Fons Vitae. A Hebrew translation of several extracts by Shem Tov ibn Falaquera (13t century), who claimed
that it contained all of Gabirol’s thought, is also extant under
the title Likkutim mi-Sefer Mekor Ḥ ayyim. In studying Mekor
Ḥ ayyim, however, the loss of the Arabic original makes it dificult to explain certain terms.
Mekor Ḥ ayyim is written in the form of a dialogue between master and pupil, a style also current in Arabic philosophic literature of that period. However, it is not a typical Platonic dialogue, in which the student discovers true opinions
for himself through discussion with the master; instead, the
student’s questions serve to enable the master to expound his
views. Mekor Ḥ ayyim, divided into ive treatises, is devoted
primarily to a discussion of the principles of matter and form.
he irst treatise is a preliminary clariication of the notions
of universal matter and form, a discussion of matter and form
as they exist in objects of sense perception, and a discussion
of the corporeal matter underlying qualities. he second treatise contains a description of the spiritual matter that under-
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gabirol, solomon ben judah, ibn
lies corporeal form. he third is devoted to demonstrating the
existence of simple substances. he fourth deals with the form
and matter of simple substances, and the ith, with universal
form and matter as they exist in themselves. he doctrine of
matter and form is, in Gabirol’s view (Mekor Ḥ ayyim, 1:7), the
irst of the three branches of science, the other two being, in
ascending order, the science of (God’s) will and the science of
the First Essence, God. Gabirol states (5:40) that he has written
a special book devoted to God’s will, but no further evidence
of such a book is available.
Gabirol’s cosmological system generally has a neoplatonic structure but with modiications of his own. he irst
principle is the First Essence, which can be identiied with
God. Next in order of being are the divine will, universal
matter and form, then the simple substances – intellect, soul,
and nature, and inally the corporeal world and its parts. Gabirol holds that all substances in the world, both spiritual and
corporeal, are composed of two elements, form and matter.
his duality produces the diferences between various substances, but, according to some passages, it is speciically the
forms that distinguish one substance from the other, while
according to others, it is matter. Matter is the substratum
underlying the forms; forms inhere in it. All distinctions between matter and form in the various substances stem from
the distinction between universal matter and universal form,
the most general kinds of matter and form, which, according to Gabirol’s account of being, are the irst created beings.
However, Gabirol presents conlicting accounts of their creation. According to one account (5:42), universal matter comes
from the essence of God, and form, from the divine will, but
according to another (5:36–38), both of these principles were
created by the divine will. In some passages Gabirol holds that
universal matter exists by itself (2:8, 5:32), which deviates from
the Aristotelian account of matter, but in other passages he
states, in accord with Aristotle’s view, that matter is akin to
privation, and form to being, and that matter exists only in
potentiality (5:36).
All forms, in addition to appearing in various levels of
being, are also contained in universal form. Matter and form
do not exist by themselves; their irst compound is intellect,
the irst of the spiritual substances, from which the soul emanates, it, too, being composed of matter and form. Hence,
as opposed to the Aristotelian views, spiritual matter exists,
and it is found in all incorporeal substances. All spiritual,
or simple, substances emanate forces that bestow existence
upon substances below them in the order of being. hus, soul
is emanated from intellect. here are three kinds of soul, rational, animate, and vegetative, which, besides being cosmic
principles, also exist in man. In contrast to the opinion of the
Aristotelians, nature as a cosmic principle emanates from the
vegetative soul. Nature is the last of the simple substances, and
from it emanates corporeal substance, which is below nature
in the order of being. Corporeal substance is the substratum
underlying nine of the ten Aristotelian *categories. he tenth
category, substance, is universal matter as it appears in the
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corporeal world, and the nine other categories are universal
form as it appears in the corporeal world.
For soul to be joined to body a mediating principle is
required. he mediating principle joining the universal soul
to the corporeal world is the heavens; the mediating principle joining the rational soul of man to the body is the animal
spirit. he relation of man’s body to his soul is also said to be
like the relation between form and matter (a parallel which
is diicult to reconcile with Gabirol’s account of these two
principles). he soul comprehends the forms but not matter,
since the latter principle is unintelligible. In order to comprehend sensible forms the soul must use the senses, because
these forms do not exist in the soul as they are in the corporeal world. he forms which always exist in the soul are the
intelligible forms. However, since the soul was deprived of its
knowledge as a result of its union with the body, these forms
exist in the soul only potentially, not actually. herefore, God
created the world and provided senses for the soul, by means
of which it may conceive tangible forms and patterns. It is
through this comprehension of the sensible forms and patterns that the soul also comprehends ideas, which in the soul
emerge from potentiality to actuality (5:41).
All forms exist in intellect, also, but in a more subtle and
simple manner than in soul. Furthermore, in intellect they
do not have separate existence, but are conjoined with it in
a spiritual union. “he form of the intellect includes all the
forms, and they are contained in it” (4:14). Intellect, which is
composed of universal form and matter, is below these two
principles, and therefore can conceive them only with great
diiculty.
Above the knowledge of form and matter there is a far
more sublime knowledge: that of the divine will, which is
identical with divine wisdom and divine logos. his will in
itself, if considered apart from its activity, may be thought
of as identical with the Divine Essence, but when considered
with respect to its activity, it is separate from divine essence.
Will according to its essence is ininite, but with respect to its
action is inite. It is the intermediary between divine essence
and matter and form, but it also penetrates all things. In its
function as the eicient cause of everything, it unites form
with matter. he will, which causes all movement, be it spiritual or corporeal, is in itself at rest. he will acts diferently
on diferent substances, this diference depending upon the
particular matter, not upon the will (5:37). he First Essence,
i.e., God, cannot be known because it is ininite and because
it lacks any similarity to the soul. Nevertheless, its existence
can be demonstrated.
he goal to which all men should aspire is deined in Mekor Ḥ ayyim (1:1, 2:1) as knowledge of the purpose for which
they were created, i.e., knowledge of the divine world (5:43).
here are two ways to achieve this goal: through knowledge
of the will as it extends into all matter and form and through
knowledge of the will as it exists in itself apart from matter
and form. his knowledge brings release from death and attachment to “the source of life.”
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gabirol, solomon ben judah, ibn
SOURCES. On a number of points, Gabirol’s philosophy is
close to the neoplatonic system current in medieval thought,
for example, the concept of emanation that explains the derivation of simple substances and the concept of the parallel
correspondence between diferent grades of being. Nevertheless, it difers on two very important points from the Muslim
neoplatonism: the concept of form and matter (especially the
latter) and the concept of will.
Gabirol’s concept of matter is not internally coherent. On
the one hand, it relects distinct Aristotelian inluence, but on
the other, the occasional identiication of matter with essence
(substantia) suggests a Stoic inluence, possibly the result of
Gabirol’s reading of the Greek physician Galen (second century). A concept that particularly characterizes Gabirol’s system is spiritual matter. One possible source of this concept is
the neoplatonist Plotinus (205?–270) in his Enneads (2:4), but
there is no known Arabic translation of the latter’s text (see
*Neoplatonism). heorem 72 of Proclus’ Elements of heology,
which was translated into Arabic, sets forth a view of matter
akin to Gabirol’s. Like Gabirol, Plotinus and the Greek neoplatonist Proclus (c. 410?–485) regard matter as the basis of
all unity in the spiritual world as well as in the physical. However, they do not maintain that universal form and matter are
the irst simple substances ater God and His will. PseudoEmpedoclean writings set forth the view that matter (Heb.
yesod) and form are the irst created beings and are prior to
intellect. Ibn Falaquera states explicitly that Gabirol followed
the views expressed by “Empedocles,” that is, in the PseudoEmpedoclean writings. It is even more likely that Gabirol’s
views on form and matter were inluenced by certain texts of
the tenth-century philosopher Isaac *Israeli or by a pseudoAristotelian text (see J. Schlanger, La philosophie de Salomon
Ibn Gabirol (1968), 57–70) that appear to have inluenced the
latter as well as other authors.
In the identiication of divine will and the logos and in
the concept of the omnipresence of will, Gabirol’s concept of
will inds a parallel in *Saadiah Gaon’s commentary to Sefer
Yeẓ irah. here is also a partial similarity of Gabirol’s teachings to those of the Muslim Ismaili sect. In the text of Mekor
Ḥ ayyim Plato is the only philosopher mentioned.
INFLUENCE OF MEKOR Ḥ AYYIM. Mekor Ḥ ayyim is unique
in the body of Jewish philosophical-religious literature of the
Middle Ages, because it expounds a complete philosophicalreligious system wholly lacking in speciically Jewish content
and terminology. he author does not mention biblical persons or events and does not quote the Bible, Talmud, or Midrash. To some extent this feature of the work determined its
unusual destiny. Among Jewish philosophers Mekor Ḥ ayyim
is quoted by Moses ibn Ezra in his Arugat ha-Bosem. Abraham
ibn Ezra was apparently inluenced by it, although he makes
no direct reference to the work, and Joseph ibn Ẓ addik, the
author of Ha-Olam ha-Katan (“he Microcosm”), also drew
on it. here is also a clear similarity between the views of the
Spanish philosopher and kabbalist Isaac ibn *Latif and those
ENCYCLOPAEDIA JUDAICA, Second Edition, Volume 7
of Mekor Ḥ ayyim. Traces of Gabirol’s ideas and terminology
appear in the Kabbalah as well.
On the other hand, Mekor Ḥ ayyim was severely attacked
by Abraham *Ibn Daud, an Aristotelian, in his book Emunah
Ramah. Despite these inluences, however, Mekor Ḥ ayyim was
slowly forgotten among Jews. In its own time it was not translated into Hebrew, and the original Arabic text was lost.
In the 12t century Mekor Ḥ ayyim was translated into
Latin by Johannes Hispalensus (Hispanus) and Dominicus
Gundissalinus. Hispalensus, also known as Aven Dauth, may
possibly have been the same Ibn Daud who criticized Gabirol.
Gabirol’s name was corrupted to Avicebron, and he was generally regarded a Muslim, although some Christians thought
he was a Christian. Some Christian thinkers were greatly inluenced by Mekor Ḥ ayyim. Aristotelians, such as homas
*Aquinas, sharply criticized Gabirol’s views, but the Franciscan philosophers, who favored Augustine, accepted some of
them. he Jewish philosophers Isaac *Abrabanel and his son
Judah *Abrabanel, better known as Leone Ebreo, seem to have
been familiar with some of Gabirol’s works. Leone Ebreo,
who quotes him by the name Albenzubron, regards him as a
Jew, and states his own belief in Gabirol’s views. It was only
in the 19t century, 350 years ater the Abrabanels, that Solomon *Munk, the French scholar, rediscovered the Falaquera
extracts and through them identiied Avicebron as Solomon
ibn Gabirol, a Jew. Among modern philosophers, Schopenhauer noted a certain similarity between his own system and
that of Gabirol.
ETHICAL WORK. Tikkun Middot ha-Nefesh. (“he Improvement of the Moral Qualities”), Gabirol’s book on ethics, was
written around 1045 and has been preserved in the original
Arabic as Kitāb Iṣ lāḥ al-Akhlāq and in Hebrew by Judah ibn
Tibbon’s Hebrew translation (1167). In this work Gabirol discusses the parallel between the universe, the macrocosmos,
and man, the microcosmos. here is no mention in the book
of the four cardinal virtues of the soul, a Platonic doctrine
which was popular in Arabic ethical writings. Gabirol developed an original theory, in which each of 20 personal traits is
assigned to one of the ive senses: pride, meekness, modesty,
and impudence are related to the sense of sight; love, mercy,
hate, and cruelty, to the sense of hearing; anger, goodwill, envy,
and diligence, to the sense of smell; joy, anxiety, contentedness, and regret, to the sense of taste; and generosity, stinginess, courage, and cowardice, to the sense of touch. Gabirol
also describes the relation between the virtues and the four
qualities: heat, cold, moistness, and dryness, which are incorporated in pairs in each of the four elements of which the
earth is composed: earth, air, water, and ire.
PHILOSOPHICAL POETRY. Gabirol gives poetic expression to
the philosophical thought of Mekor Ḥ ayyim in the irst part
of his poem Keter Malkhut (he Kingly Crown, tr. by B. Lewis,
1961). Although the conceptual framework of Keter Malkhut
is not identical in every detail to that of Mekor Ḥ ayyim, the
diferences are in many cases only of phrasing or emphasis.
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gabirol, solomon ben judah, ibn
he conceptual variations relect the contradictions apparent
in Mekor Ḥ ayyim itself. Keter Malkhut opens with praise for
the Creator and an account of His attributes: His unity, existence, eternity, and life and His greatness, power, and divinity. God is also described as “Light,” according to the neoplatonic image of the deity, “hou art the supreme light and the
eyes of the pure soul shall see thee” (tr. Lewis, 31). Nevertheless, Gabirol stresses that God and his attributes are not distinguishable: we refer to attributes only because of the limited
means of human expression.
he next section speaks of divine “Wisdom” and the
“predestined Will” (ha-Ḥ efeẓ ha-Mezumman), which together
parallel the single concept of will (Raẓ on) in Mekor Ḥ ayyim.
“hou art wise, and from hy wisdom hou didst send forth
a predestined will, and made it as an artisan and a cratsman,
to draw the stream of being from the void…” (ibid., 33). His
description of the creative activity of the predestined will corresponds with the concept of will in Mekor Ḥ ayyim, but despite the close ties between them, wisdom and will are not as
closely identiied with each other in Keter Malkhut as in Mekor Ḥ ayyim. In Mekor Ḥ ayyim Wisdom is seated upon the
hrone, which is the irst matter; in Keter Malkhut the link
between these two substances is not clearly stated: “Who can
come to hy dwelling place, when hou didst raise up above
the sphere of intelligence the throne of glory, in which is the
abode of mystery and majesty, in which is the secret and the
foundation to which the intelligence reaches…” (ibid., 47).
Apparently, in Keter Malkhut the foundation or element (haYesod) is the irst matter.
he will is the instrument and the means of creation; after the description of the will the poet goes on to describe the
structure of the world according to Ptolemaic cosmology. he
earth, “half water, half land,” is surrounded by a “sphere of air,”
above which there is a “sphere of ire.” he world of the four
elements is circumscribed by the spheres of the moon, Mercury, Venus, the sun, Mars, Jupiter, Saturn, the zodiac, and the
diurnal sphere, “which surrounds all other spheres.” he distance of these spheres from the world, the length of their orbit, the magnitude of the heavenly bodies found within them,
and, particularly, their forces and their inluence upon nature,
worldly events, and the fate of man are all described according to Ptolemaic and Muslim astronomy. However, beyond
the nine spheres there is yet another, which is the result of
philosophical abstraction: “… the sphere of the Intelligence,
‘the temple before it,’ ” from whose luster emanates the “radiance of souls and loty spirits … messengers of hy Will” (ibid.,
45). Above this sphere is “the throne of glory, in the abode of
mystery and majesty,” and beneath it is “the abode of the pure
souls” (ibid., 47). In this exalted sphere, also, the punishment
of sinful souls will be meted out. his part of the poem ends
with a description of the soul that descends from the upper
spheres to reside temporarily in matter, the source of sin, from
which the soul can escape only by “the power of knowledge
which inheres” in it (ibid., 50). he concluding section of the
poem contains a confession of sins (viddui), and for that rea-
326
son Keter Malkhut was included in the Day of Atonement
prayer book of some Jewish rites.
Among the translations and editions of Gabirol’s philosophical works are: the Hebrew text of Ibn Falaquera’s Likkutim mi-Sefer Mekor Ḥ ayyim, with a French translation by
S. Munk, in the latter’s Mélanges de philosophie juive et arabe
(1859, 19272); a German edition by C. Baemker of the Latin
translation by Johannes Hispanus (Hispalensus) and Dominicus Gundissalinus (1895); Fountain of Life, a partial translation by H.E. Wedeck with an introduction by E. James (1962);
La Source de Vie, Livre III, translated with introduction, notes,
and bibliography by F. Brunner (1950); Sefer Mekor Ḥ ayyim, a
modern Hebrew translation by J. Bluwstein (1926); Fountain of
Life in an English tranlation by A.B. Jacob (1987); Improvement
of the Moral Qualities, including the Hebrew text, translated
with an introduction by S. Wise (1901); Keter ha-Malkhut, edited by I.A. Zeidman (1950).
[Shlomo Pines]
Bibliography: POETRY: Moses ibn Ezra, Shirat Yisrael, ed.
by B. Halper (1924), 69–72; M. Sachs, Die religioese Poesie der Juden
in Spanien (1845), 213–48; Zunz, Lit Poesie, 187–94; S. Sachs, Shelomo
b. Gabirol u-Keẓ at Benei Doro (1866); A. Geiger, Salomo Gabirol und
seine Dichtungen (1867); D. Kahana, in: Ha-Shilo’aḥ , 1 (1897), 38–48,
224–35; J.N. Simhoni, in: Ha-Tekufah, 10 (1921), 143–223; 12 (1922),
149–88; 13 (1923), 248–94; Solomon b. Gabirol, Selected Religious Poems tr. by I. Zangwill, ed. by I. Davidson (1923), introd.; J. Klausner,
introd. to Mekor Ḥ ayyim tr. by J. Bluwstein (1926); A. Marx, in: HUCA,
4 (1927), 433–48; D. Yellin, Ketavim Nivḥ arim, 2 (1939), 274–318; A.M.
Habermann, in: Sinai, 25 (1943), 53–63 (bibliography on Mivḥ ar haPeninim); A. Orinowski, Toledot ha-Shirah ha-Ivrit bi-Ymei ha-Beinayim, 1 (1945), 85–133; J. Millás-Vallicrosa, Selomo ibn Gabirol como
poeta y ilósofo (1945); H. Schirmann, in: Keneset, 10 (1947), 244–57; J.
Schirmann, Shirim Ḥ adashim min ha-Genizah (1966), 166–84 (166f. a
bibliographical list of poems published since 1935); Seis Conferencias
en Torno a Ibn Gabirol (Malaga, 1973); J. Schirmann, in: REJ, 131 (1972),
323–50; F.P. Bargebuhr, in: EB (1973), 9:145; H. Brody and J. Schirmann
with the participation of J. Ben-David, Solomon Ibn Gabirol, Secular
Poems (1974); F. Bargebuhr, Salomo Ibn Gabirol. Ostwestliches Dichtertum (1976). Add. Bibliography: D. Yarden (ed.), he Secular
Poetry of Rabbi Solomon Ibn Gabirol (Heb., 1975); idem, he Liturgical
Poetry of Rabbi Solomon Ibn Gabirol (Heb., 1976); D. Pagis, Change
and Tradition in the Secular Poetry of Spain and Italy (Heb., 1976); P.
Cole, Selected Poems of Solomon Ibn Gabirol (2001); E. Romero, Poesía secular (1978); M.J. Cano, Ibn Gabirol: poemas seculares (1987);
idem, Ibn Gabirol: poesía religiosa (1992); I. Goldberg, Solomon ibn
Gabirol: a Bibliography of His Poems in Translation (1998); I. Levin,
Mystical Trends in the Poetry of Solomon Ibn Gabirol (Heb., 1986);
Schirmann-Fleischer, he History of Hebrew Poetry in Muslim Spain
(1995), 257–345 (Heb.); R. Loewe, Ibn Gabirol (1989); A. Sáenz-Badillos, El alma lastimada: Ibn Gabirol (1992); idem, in: MEAH 29:2 (1980),
5–29; A. Tanenbaum, he Contemplative Soul (2002). PHILOSOPHY: J.
Schlanger, La Philosophie de Salomon ibn Gabirol (1968); Guttmann,
Philosophies, index S.V. Ibn Gabirol; idem, Die Philosophie des Salomon ibn Gabirol (1889); F. Brunner, Platonisme et aristotélisme: La
Critique d’Ibn Gabirol par St. homas d’Aquin (1965), incl. bibl.; idem,
in: REJ, 128 (1970), 317–37; Heschel, in: Festschrit J. Freimann (1937),
68–77; idem, in: MGWJ, 82 (1938), 89–111; idem, in: HUCA, 14 (1939),
359–85; R. Palgen, Dante und Avencebrol, 1958; Pines, in: Tarbiẓ , 27
(1957/58), 218–33; 34 (1964/65), 372–8; Husik, Philosophy, index; G.
ENCYCLOPAEDIA JUDAICA, Second Edition, Volume 7
gabor, jolie, magda, zsa zsa, eva
Scholem, in: Me’assef Soferei Ereẓ Yisrael (1960), 160–78. Add. Bibliography: J. Guttman, Philosophie des Salomon Ibn Gabirol (Avicebron) Dargestellt und Erlautert (1979); J. Lomba, La corrección de
los caracteres (1990); F. Brunner, Metaphysique d’Ibn Gabirol et de la
Tradition Platonicienne (1997).
GABLER, MILTON (1911–2001), U.S. jazz impresario. Born
in Harlem in New York City, Gabler said he fell in love with
jazz at his family’s summer cottage in hrogs Neck, the Bronx.
While a student in high school, he worked at his father’s hardware store and then transferred to another shop his father
owned nearby, the Commodore Radio Corporation, a popular
supply store. Gabler hooked up a loudspeaker over the door
and tuned in a local radio station. Customers kept asking if
the store sold records. It didn’t, but it soon did. By 1934, the
renamed Commodore Music Shop became the country’s most
important source of records and a meeting ground for fans
and musicians. he store later had three addresses on East 42nd
Street and had a branch on 52nd Street, where the jazz clubs
were clustered. Also in 1934, Gabler began buying boxes of
out-of-print jazz recordings from major record companies that
had no plans to re-release them. Gabler then became the irst
person to sell re-issued records and was the irst to print the
names of all participating musicians on jazz records. In 1939,
Gabler recorded Billie Holiday’s chilling and now-classic ballad about lynching, “Strange Fruit,” ater her record producer
refused for fear of losing sales in the South. On Commodore
Records, Holiday sang, “Southern trees bear a strange fruit.
Blood on the leaves and blood at the root.” hroughout the
1930s and 1940s, Commodore issued almost 90 recordings,
using more than 150 musicians and singers. In 1941, Gabler
was hired by Decca Records, although he continued to produce records for Commodore until 1950. He produced records for Peggy Lee, the Weavers, and the Ink Spots, among
many others. He was the irst to pair Louis Armstrong and
Ella Fitzgerald on record and, as a lyricist, he wrote the words
for “In a Mellow Tone” for Duke Ellington and “Love” for Nat
King Cole. Gabler was one of the irst to make recordings of
Broadway shows and was a midwife at the birth of rock ’n’ roll.
In 1954, he signed Bill Haley and the Comets to Decca. hey
were scheduled to record two songs. he irst, “13 Women,”
was considered more promising. he other was “Rock Around
the Clock.” he group rehearsed one quick verse to set sound
levels and recorded the song live in one take. Sound engineers
were said to be alarmed at the high sound levels, but the song
soon energized the market for the new sound of rock ’n’ roll.
Gabler was the uncle of entertainer Billy *Crystal.
[Stewart Kampel (2nd ed.)]
GÁBOR (Greiner), ANDOR (1884–1953), Hungarian poet
and journalist. Gábor irst wrote for the Jewish press, publishing violent attacks on Hungarian antisemitism. He wrote a
prize-winning translation of Frédéric Mistral’s Provençal epic,
Mirélo, and was a founder of and writer for Hungary’s political
cabaret. Ater the failure of Béla *Kun’s Communist regime.
ENCYCLOPAEDIA JUDAICA, Second Edition, Volume 7
Gábor was an exile in Vienna and Moscow, but returned to
Budapest ater World War II and edited a satirical paper.
GABOR, DENNIS (1900–1979), British physicist and electrical engineer of Hungarian birth. Gabor wrote on electrical
transients, gas discharges, electron dynamics, communication
theory, and physical optics. He was also greatly concerned
with the impact of science and technology upon society. Gabor taught at the University of Berlin-Charlottenburg as an
assistant for two years. From 1926 to 1933 he worked irst for
the German research association for high voltage equipment
and then as a research engineer in an engineering company.
Gabor settled in England in 1933. Gabor theorized about a
process of photographic recording which he named holography (1947). In the 1960s with the invention of laser beams the
theory was realized, permitting cameraless three-dimensional
full color photographic images. He was elected a Fellow of the
Royal Society of London in 1956 and became professor of applied electron physics at the Imperial College of Science and
Technology, University of London, two years later. Gabor was
awarded the Nobel Prize for physics in 1971.
[J. Edwin Holmstrom]
GÁBOR (originally Lederer), IGNÁC (1868–1944), Hungarian philologist. Born in Abaujkomlos, Gábor studied at the
Budapest rabbinical seminary and at the universities of Budapest and Paris, where he specialized in Semitic and IndoEuropean philology. His research was conined mainly to the
theory of rhythm, and he translated medieval Hebrew poetry
and various Sanskrit, Norse, French, Italian, Dutch, and other
works into Hungarian. He initiated the “Popular Jewish Library,” and edited a French-language newspaper, Le Progrès
(1896–99). His works include a translation into Hungarian of
the 13t-century Icelandic Poetic Edda (1905); Manoello élete és
költészete (“Poems and Life of Imanuel of Rome,” 1922); A magyar ritmus problémája (“he Problem of Rhythm in Hungarian,” 1925); and Der hebraeische Urrhytmus (1929). Gábor and
most of his family died in the Holocaust at the end of 1944.
Bibliography: Magyar Zsidó Lexikon (1929), 302; Magyar
Irodalmi Lexikon, 1 (1963), 375.
[Baruch Yaron]
GABOR, JOLIE (1894–1997), MAGDA (1914–1997), ZSA
ZSA (1917– ), and EVA (1919–1995). he three Gabor sisters (Magda, Zsa Zsa, and Eva) and their mother, Jolie, were
among the irst celebrities in post-World War II America to
be famous for being famous. Although renowned for their
beauty, glamour, and quick wit, the Gabors were also notorious for their many marriages to wealthy men. In truth the
Gabors were smart business women whose fortunes were all
self-made and who, more oten than not, sufered broken
hearts. Matriarch Jolie was born Jansci Tilleman in Budapest,
Hungary, and married Vilmos Gabor, father of her daughters
Magda, Sári (Zsa Zsa), and Eva. Zsa Zsa, already a beauty in
Budapest, married the Turkish consul at 16 (she is rumored
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