Major themes in Browning’s Rabbi Ben Ezra

Abstract

Robert Browning often explored the concepts of old age and dying in his poems, and
surprisingly enough, some of these most striking poems use Hebraic sources as intertexts.
This article will explore Robert Browning’s idea of old age as it is conveyed in “Rabbi Ben
Ezra,” “Pisgah Sights,” and “Jochanan Hakkadosh,” three poems in which Browning turns to
Hebrew sources to explore philosophical and mystical narratives of aging. Written against the
emerging Victorian conception of the elderly subject, these poems merge two forms of
Victorian Otherness—Judaism and old age—so as to create an alternative and celebratory
vision of the last stage of life. These representations of old age also reflect Robert Browning’s
biographical old age, which introduced long-awaited popularity and critical acclaim, and the
evolution of his favorite form, the dramatic monologue

Rabbi Ben Ezra was a real historical figure of the 12th century, known primarily for his
philosophy that suggested good sometimes lies in its opposite (badness, or pain). Browning often
takes a figure from the past and uses dramatic irony to propose a conflict between the words and
the meaning, but here, lacking any sense of the audience to whom he speaks (a congregation?
God? Himself?) or of any stakes (what he hopes to gain), we are merely to dissect the
philosophy.

Discussion

The Rabbi's philosophy is a paradox: the struggles of life hold little meaning since life is but our
soul's first step, yet the wise man should appreciate everything about life. He praises old age as
the time when our soul reaches best fruition on earth, because only in age can this paradox be
appreciated. The Rabbi is willing to admire and appreciate every stage of life, even as he is quick
to show the folly of those stages. For instance, youth operates from a place of carpe diem,
'siezing the day' constantly, and trying to transcend the limits of the body. The Rabbi notes that
with age comes an awareness of the pain and difficulty of life, but he says that a wise man should
not be weighted down but rather lightened by that realization. He preaches that we should accept
the present, but not let the concerns of the present dominate us. What lies at the center of his
creed is patience and complicity to what comes. He does not deny the basic tenants of a carpe
diem philosophy: time is short and transient; the body does not keep its youth; the world is full of
wonderful things to be exploited. But at the same time, he believes that focusing on the ways of
the world distracts us from our greater goal, which is to continue growing even in the afterlife.
However, it is important to see that while he praises age as superior, it is only superior because it
recognizes the beauty of youth's yearnings. Without the latter, the former does not have the
insight to both admire and renounce such actions. The most important lesson we learn in old age
is that we can know nothing and never truly transcend ourselves. By accepting this limitation, we
learn to be content and patient as we near death, which is not an end but a release to a greater
sphere where our soul may continue to grow.

The Rabbi embraces body and soul, youth and age, death and life, pain and joy, all the while
recognizing that the contradictions are the goal. They are beyond our comprehension, and by
accepting that can we find true serenity.
According to Browning’s philosophy of life, God created an imperfect world as a testing-ground
for the full and final realization of human nature (with its immortal soul) in a heaven of spiritual
perfection. Browning’s optimism was not blind; it was continually being tested by his awareness
and acceptance of the evils of the world and human nature (“Then, welcome each rebuff/ That
turns earth’s smoothness rough”). The optimism that once made “Rabbi Ben Ezra” a favorite of
Victorian fans of Browning, however, eroded the poem’s popularity among twentieth century
readers accustomed to harsher cultural realities and put off by the bouncing exhortations and
affirmations in the verses. Underlying the poem’s theme of ultimate spiritual perfection behind
apparent mortal limitations are three contrasting motifs of age and youth, godlike human and
brute, and potter and clay.

The works of Abraham Ibn Ezra that Browning was most likely to have known were
commentaries on the Old Testament. Although elements of Ezra’s philosophy are expressed in
the monologue, Browning did not attempt to capture the spirit of medieval thought, but rather to
express his own vigorous optimism tinged with Neoplatonic Christian idealism.

Conclusion

Robert Browning glorifies the shortcomings of mankind using a poetic description of youth, aging, and the
value of experiences. The poem appraises old age, glorifies man's faults, and displays a deeply passionate
reverence for God. Browning believes man was made to serve God; to slake his thirst. Instead of emphasizing
the predictable ideals put forth by religion, Browning honors man �s limitations and imperfections.
Unconventionally, instead of praising man�s accomplishment, Browning values the many aspirations never
achieved. He finds divinity and learning in all that man lacks.. “Rabbi Ben Ezra” explores problems of
faith and doubt, spirituality and evolution that troubled Browning’s Victorian contemporaries. In
particular, the speaker’s rejection of low pleasures in the human quest for true happiness.