Writer
Coming often in contact with learned Christians, Aaron had many occasions to defend Judaism against the polemics of the Church, on the one hand, and the attacks of the Karaites on the other. It was this unceasing conflict that induced him to write a book, called "Maṭṭeh Aharon" (The Staff of Aaron), in defense of the Law and tradition. Keenly observant, and of an independent and critical spirit, he judged persons and opinions freely and openly. He excels as a writer and as a Bible commentator, and often upbraids the Jews of his native land for their ignorance and hollow pretensions, at the same time pointing with admiration to the numerous Jews of high breeding he has met on his travels. Following the principle of a rational Biblical exegesis, he does not hesitate occasionally to refute haggadic traditions which seem to conflict with reason and common sense; and at times, like Abraham ibn Ezra and Samuel ben Meir, he even states his disagreement with halakic interpretation. He was fully conversant with the views of the Karaites and Samaritans and eager, in his explanation of the Bible, to refute now Christian and now Muslim doctrines. He boldly exposes errors wherever he finds them, claiming "that it is more honorable for the wise to commit an error than knowingly to misrepresent the truth."
Nor does he shrink from pointing out the blemishes he finds in the character of the Patriarchs. Being guided solely by a love of truth, he, as a matter of course, does not spare such great Bible commentators as Rashi and Nahmanides. For the former Aaron entertained a very high regard; of the latter he frequently says, "With due deference to his honor, he misunderstood the Talmud" (see his commentary upon Gen. xxvii. 22; Ex. xxiii. 11, xxv. 9). Like Samuel ben Meir and Maimonides, he explains the law, "Thou shalt not seethe a kid in its mother's milk" (Ex. xxiii. 19), as a warning against a certain idolatrous practise. Notwithstanding his liberal mind and his keen investigating spirit, he was held in high esteem by his contemporaries, as may be seen from David Abi Zimra's mention of him as "Aaron our Rabbi" in No. 10 of his responsa, where he commends him for his liberty of thought. He was a devoted Jew, who deeply deplored the political and social condition of the Jews of his time, and all the more fervently gave expression to his hope for the speedy advent of the Messiah. For his cabalistic views he quotes Recanate and Joseph Sar Shalom, but not the Zohar.
Read more about this topic: Aaron Ben Gershon Abu Al-Rabi
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