Abrabanel Isaac ben Judah (1437–1508), Spanish Jewish philosopher and statesman. On the periphery between late medieval Spanish philosophy and Renaissance humanism, Abrabanel concerned himself with traditional medieval Jewish subjects such as creation, prophecy, and theodicy. His works include biblical commentaries as well as philosophical and theological treatises; his most significant writings constitute his critique of Maimonides’ Guide of the Perplexed, found in Rosh Amanah (1505) and Mifalot Elohim (1503). In his criticism of the Aristotelians, Abrabanel was influenced by Isaac Arama. Endorsing the rabbinic concept of prophecy, Abrabanel attacks Maimonides’ naturalistic views of prophecy: he argues that Moses is not to be distinguished from the other prophets and that the knowledge of the prophets is not merely scientific and metaphysical, but miraculously produced by God. This emphasis upon the miraculous as opposed to the natural is developed in his theory of history and politics. His views about the ideal state reflect humanist leanings. While Abrabanel does see the civilized state of humans as a rebellion against God resulting from the fall, he is interested in the best kind of government under these circumstances. Accordingly, unity of society does not require a concentrated power but can be achieved through a collective will. This kind of government, Abrabanel claims, is advocated by the Torah and shown to be effective by the Italian republics of the period. With the coming of the Messiah, humankind will realize its spiritual potential, and when the corporeal universe vanishes, each soul will be able to contemplate eternally the essence of God. Abrabanel’s political views influenced later Jewish messianic movements, and his biblical commentaries, translated into Latin, influenced later Christian humanist circles. See also ABRA- BANEL , JUDAH ; MAIMONIDE. T.M.R. Judah, also called Leone Ebreo or Leo Hebraeus (c.1460–c.1523), Spanish Jewish philosopher, poet, and physician. The oldest son of Isaac Abrabanel, Judah Abrabanel was, philosophically, a representative of Italian Platonism. He wrote his predominantly Neoplatonic philosophical work Dialoghi d’Amore (Dialogues of Love) in 1535. The original Italian manuscript was translated into French, Latin, Spanish, and Hebrew between 1551 and 1560. The interlocutors of this Platonic-style dialogue, Sophia and Philo, explore the nature of cosmic love. This love not only exists between God and creatures, but also operates in matter and form, the four elements, and the entire universe; it reflects both sensuous and intellectual beauty; in short it is transformed from a relation between God and the universe into a fundamental force around which all things are ordered. There is a mystical aspect to Abrabanel’s account of love, and it is not surprising that reflections on mysticism, in addition to astrology, astronomy, and aesthetics, emerge throughout the work. Although primarily reflecting medieval Platonism and Neoplatonism, Abrabanel was also influenced by Marcilio Ficino, Pico della Mirandola, Maimonides, and Ibn Gabirol. His dialogue was read by many philosophers, including Giordano Bruno and Spinoza. His concept of love may be found in lyrical poetry of the period in Italy, France, and Spain, as well as in Michelangelo’s Sonnets and Torquato Tasso’s Minturno. See also ABRA- BANEL , ISAA. T.M.R.