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Church. Among the spokesmen of the Church were some converts from
Judaism. These were not slow to urge this Messianic dogma of Maimonides as far as they might, to embarrass the defenders of Judaism. Before the time of Maimonides the question of the corporeality of the Messiah appears not to have been among the problems discussed in the polemics between the Church and the Jewish community. But half a century after him, when his Messianic doctrine had been accepted as one of the essential articles of the faith, it was this point that was pushed into the foreground of the discussions.
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principles depending upon it, viz., God’s knowledge, prophecy, and the authenticity of the prophet’s mission. Finally, reward and punishment, and the secondary principle based upon it, viz., providence. If we combine divine knowledge and providence into one, as
Maimonides does, the number will be ten... On the other hand we count God’s knowledge and providence as two separate dogmas, because they are different, as Maimonides explains in the Guide, and as all later authorities agree, though Maimonides himself combines them into one
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In his preface to the second part Albo delivers a sermon on the subject of his critics: "He that would criticize a book should, above all, know the method employed by its author, and should judge all the passages on a certain subject as a whole." He castigates what he saw as the careless procedure of
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The book contains four sections. The first section explains his approach to the principles of faith. Sections 2, 3, and 4 are each ordered around one of his three fundamental principles. However, in addition to the discussions of principles of faith, the book contains many other subjects and sayings.
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Albo finds opportunity to criticize the opinions of his predecessors, yet he takes pains to avoid heresy hunting. Accordingly, he endeavors to establish the boundary-lines between which Jewish skepticism may be exercised without risk of forfeiture of orthodoxy. His canon for distinguishing heterodoxy
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The title of his book indicates his method at the outset. Basic to his investigation is the recognition that "human happiness is conditioned by knowledge and conduct." But "human intellect can not attain unto perfect knowledge and ethical conduct, since its power is limited and soon exhausted in the
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The insufficiency of human intellect postulates the necessity of divine guidance; and thus it is the duty of every person to know the God-given law. But to know it is possible only if one has established the true principles, without which there can be no divine law. Seeing that on this vital theme
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is an essential implication of the belief in God. Albo freely criticizes
Maimonides' thirteen principles of belief and Crescas' six principles. Albo states that neither Maimonides nor Crescas keeps in view his own fundamental criterion; namely, the absolute indispensability of a principle without
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Having participated in one of these public disputations, Albo must have become conscious of the embarrassment which the
Maimonidean position could not but occasion to the defenders of Judaism. In his scheme, therefore, the Messiah is eliminated as an integral part of Jewish faith. In its stead he
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Thus the number of primary and secondary principles of divine law in general, according to this, are eleven: existence of God, and the four secondary principles derived from it, viz., unity, incorporeality, independence of time, freedom from defects. Then divine revelation and the three secondary
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expectation, with the stress upon the constancy with which its future fulfillment is to be looked for, had also an anti-Christian bearing. But this very point, the
Messianic dogma, had in turn soon become a source of anxiety to the Jews, forced to meet in public disputations the champions of the
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Denying these principles, too, makes a Jew a heretic and disqualifies him from the World to Come, even though these principles are not necessary for the existence of religion. However, elsewhere in the work Albo says that denying the messiah did not make the
Talmudic Rabbi Hillel into a heretic.
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In the formulation of other articles of faith, the controversies to which the compilers had been exposed influenced both the selection of the specific principles to be accentuated, and the way that they were presented. Similarly in the case of Joseph Albo, his selection was made with a view to
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According to Albo, an individual who rejects one of either the three fundamental or the eight derivative principles is called a "heretic" in Jewish sources. Similarly, a religion which rejects one of these eleven principles is a false religion. Albo argues that the theologies of both
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According to Albo there are three kinds of law: natural law, conventional law, and divine law. Natural law is the same for all persons, times, and places; conventional law is ordered by a wise judge in accord with reason; divine law is given by God through a prophet.
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The work contains several internal contradictions. While most scholars see this as indicating Sefer HaIkkarim is an eclectic work, lacking originality and vision, recent scholars instead see this as one of Albo's methods for conveying esoteric messages.
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was not composed in its entirety at once. The first part was published as an independent work. It develops the gist of Albo's thought; and it was only when its publication brought down upon him a deluge of criticism that he felt compelled to add to it.
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without giving him due credit. Examination of the evidence, however, does not substantiate the indictment. Crescas having been Albo's teacher, the similarities are only such as might be reasonably expected in the writings of both teacher and student.
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contemplation of the things the truth of which it would find; therefore, of necessity, there must be something above human intellect through which knowledge and conduct can attain to a degree of excellence that admits of no doubt."
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misunderstand one of the "fundamentals" and thus reject one of the "derivative principles", making them false religions. Whereas, according to him, Judaism contains a correct understanding of these principles.
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That performing even one mitzvah entitles one to enter the World to Come (because otherwise, entering the World to Come would be harder after the Torah was given than beforehand via the basic
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Albo's opponents did not handle him delicately. He was accused, among other things, of plagiarism. It was maintained that he appropriated the thoughts of his teacher
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Yosef Albo, Sefer ha-‘Iqqarim , III, 25 : Un chapitre de la controverse judéo-chétienne dans l’Espagne du XVe siècle (texte hébreu traduction, commentaires)
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Albo also derives six "secondary principles" which a Jew should believe, but are not part of the fundamental or derivative principles. He calls these
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Philippe
Bobichon, "Polémique anti-chrétienne et théologie dans le Sefer ha-‘Iqqarim (« Livre des Principes ») de Joseph Albo (xve s.)"
382:.. eating meat was only permitted out of necessity... It is like wine; which even though it is good food and allowed to man, the Bible calls the
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Censure des livres hébreux/Censorship of Hebrew Books (XVIe-XVIIe s.) : l’exemple du Sefer ha-‘Iqqarim (Joseph Albo, XVe s.)
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wrote a refutation of these passages with valuable notes. This refutation was published with his own remarks by the baptized Jew
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The passages containing criticism of
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A French translation with critical edition of the third chapter and commentaries was published by
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there are so much divergence, confusion, and shallowness, Albo resolves to erect a structure for the true religion.
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those passed judgment on an author without remembering this fundamental requirement of sound criticism.
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which the trunk of the tree could not subsist; and on this score he rejects parts of their creeds.
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From these three principles, Albo posited that a religion must have eight derivative principles (
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Albo's work contains a number of internal contradictions, and this may be one of them.
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A remarkable latitude of interpretation is allowed. Albo rejects the assumption that
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Maimonides himself had been influenced by a desire to obviate certain
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God's perfection: in God there can be neither weakness nor other defect.
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Reward and punishment, whether in this world or the World to Come
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Albo's three principles agree with Simeon ben Joseph of
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Hebrew text and English translation of Sefer HaIkkarim
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Sefer HaIkkarim: Joseph Albo's Fundamentals of Judaism
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from orthodoxy is the recognition of the truth of the
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When the Torah was given to Israel... God prohibited
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Albo's attitude toward meat eating is often quoted:
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678:Manuscrits hébreux et arabes. Mél. en l'honneur de
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323:lays stress upon the doctrine of divine justice.
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310:of God finds its true light only when the
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555:(p.90-91) Edited and translated by
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299:dogmatists and controversialists.
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717:. New York: Funk & Wagnalls.
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176:From the existence of God:
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37:) by Gershom Soncino 1522
242:The unique greatness of
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714:The Jewish Encyclopedia
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386:who avoid it "sacred".
314:is borne in mind. His
291:correct the scheme of
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491:Frankfort-on-the-Main
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481:was translated into
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487:Sulzbach
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444:Freiburg
384:Nazirite
113:—
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