Moses ibn Ezra   Moses ibn Ezra, (b. c. 1060, Granada, Spain—d. c. 1139), Hebrew poet and critic, one of the finest poets of the golden age of Spanish Jewry (900–1200). He was one of the first Jewish poets to write secular verse; his surname, “ha-Sallaḥ” (Hebrew: Writer of Penitential Poems), however, was bestowed because of his penitential prayers (seliḥot). Known in Arabic as Abū Hārūn Mūsā, he belonged to a prominent Hispano-Hebrew family (his three brothers were eminent scholars) and was related to the poet and biblical interpreter Abraham ibn Ezra. He fell deeply in love with a niece, the daughter of one of his older brothers, and she requited his love. His brother, however, refused his suit, giving her hand to a younger brother. This episode affected Ibn Ezra deeply, not only estranging him from his brothers and driving him from Granada but also influencing his subsequent poetry. Both his sacred and his secular poetry are generally considered to be unsurpassed in mastery of the Hebrew language and poetic structure and style. Much of his secular poetry is found in the cycle Tarshish. In it, he celebrates love, the pleasures of wine, and the beauty of birdsong and bemoans faithlessness and the onset of old age. His later works were mostly penitential prayers of an introspective, melancholy cast; many of them are included in the liturgy of the Sefardim (Jews of Spanish or Portuguese descent) for the New Year and the Day of Atonement. He also wrote a moving elegy when his former love died in childbirth. Ibn Ezra wrote, in Arabic, an important treatise on the poetic art, Kitāb al-muḥāḍarah wa al-mudhākarah (“Conversations and Recollections”; translated into Hebrew as Shirat Yisraʾel, or “Song of Israel,” in 1924 by B. Halper). Dealing with Arabic, Castilian, and Jewish poetry, the work is an important Spanish literary history. Also in Arabic, Ibn Ezra wrote a philosophical treatise, sections of which were translated into Hebrew as ʿArugat ha-bosem (“The Bed of Spices”). It deals with such problems as the attributes of God and the microcosmic nature of man and is largely a compilation of the thoughts of other philosophers.