Albo: Collected Writings, edited by Shira Weiss, is an important and welcome contribution to the study of medieval Jewish philosophy, making the thought of the Spaniard Joseph Albo (1380-1444) newly accessible to contemporary readers. Bringing together a full presentation of Sefer ha-Ikkarim along with Albo’s lesser-known responsum, this volume offers both breadth and depth, illuminating a thinker often overshadowed by figures like Maimonides (1138-1204) and his own teacher, Hasdai Crescas (1340-1410/11). The book is 1753 pages long, and contains the original Hebrew on the left-hand pages and an easy-to-read modern English translation on the right.

Albo’s approach to Judaism diverged from Maimonides ‘ emphasis on rationalism. He was influenced by his teacher, Hasdai Crescas, who emphasized faith and the observance of mitzvot (divine commands), an easier form of Judaism than the rigors of Maimonides’ rationalism.

At the heart of the collection lies Sefer ha-Ikkarim, a systematic and remarkably clear articulation of the fundamental principles of Judaism. Albo’s project—to define the essential beliefs necessary for a coherent Jewish theology—places him squarely in conversation with Maimonidean rationalism. Yet what distinguishes Albo is his willingness to temper philosophical abstraction with a deep emphasis on faith, tradition, and lived religious commitment. Rather than constructing Judaism purely as a rational system, he insists on the centrality of divine command and covenantal obligation.

The translation in this volume is its major strength. It renders Albo’s often intricate arguments into readable, fluid English without sacrificing precision. Weiss’s editorial guidance is equally valuable, helping situate Albo within the intellectual and historical turbulence of 15th-century Spain—a period marked by religious disputation and communal instability. This context is essential for understanding why questions of dogma, authority, and belief were not merely theoretical but urgent and existential.

Particularly noteworthy is the inclusion of Albo’s responsum on the qatlanit. (The galanit or katlanis) is a Jewish legal term for a woman who has been widowed twice, literally translating to “killer-wife”. Due to the belief that she is dangerous and may cause the death of a third husband, the Talmud prohibits her from remarrying. However, modern rabbinic authorities are generally lenient, allowing for remarriage in many cases.) Though the discussion is brief, it reveals a different facet of Albo’s intellectual personality: a halakhic decisor grappling with concrete legal and ethical issues. This addition enriches the volume, showing that Albo was not only a systematic theologian but also an engaged rabbinic authority.

Philosophically, the work’s enduring relevance lies in its balanced approach to faith and reason. Influenced by Crescas’s critique of Aristotelianism, Albo resists the idea that rational philosophy alone can ground religious truth. Instead, he presents a framework in which belief in God, revelation, and divine justice form the irreducible core of Judaism. While some modern readers may find his arguments less analytically rigorous than those of Maimonides, others will appreciate their accessibility and theological sensitivity.

The clarity of the translation and editorial support mitigates the difficulty that readers without a prior background in medieval philosophy may find; the book is easy to read and clear.

Overall, Joseph Albo: Collected Writings is a significant scholarly achievement and an entry point into one of the key voices of late medieval Jewish thought. It will be indispensable for students and scholars, and rewarding for general readers interested in the enduring questions of faith, reason, and religious identity.

© The Times of Israel (Blogs)