![]() It is not the writing of history that was Ibn Daud's basic intent, but rather the utilization of history in order to dispute with the pious heretic of the time, the Karaite. The work was primarily directed to those who had an understanding of Arabic scholarship. It is essentially a history of Jewish tradition, oriented primarily against *Karaite teaching, and seeking to prove that it is only within Rabbanite traditions that Scripture fulfills itself. In actuality, Sefer ha-Kabbalah is only the first portion of a work that has three sections, although it is by far the best known of the three and had the greatest influence over the generations. ![]() Both were polemical treatises, the one defending Judaism through history, the other through philosophy. The two were intimately related to one another. Seder) ha-Kabbalah, was written in 1160–61, the very same year in which his philosophical treatise, Al ʿ Aqīda al-Rafiʿ a, was written. Ibn Daud's major historical work, Sefer (or in some Mss. In the wake of the Almohad conquest of Spain, he fled to Castile, where he settled in Toledo, the city with which he was most deeply associated, until his death there as a martyr in c. He was also familiar both with the New Testament and the Koran. ![]() Though little is known of his life until 1160 it is evident from his writings that he received a well-rounded education, including rabbinics, Bible, Hebrew poetry, and Greek and Jewish philosophy. Baruch *Albalia, was born in Córdoba, and spent his formative years in the home of his maternal uncle, R. 1110–1180) was a Spanish historian, philosopher, physician, and astronomer. Abraham ben David Halevi Ibn Daud (known as Rabad I c. ![]()
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