  Historians of Jewish philosophy label Ibn Ezra’s thought “neoplatonic” also on the strength of his deep involvement in astrology and arithmology, as well as his deep longing for release from this world. However, the very term “neoplatonic” is applied imprecisely in the history of medieval Jewish philosophy, and it usually indicates little more than a gross bifurcation between “Aristotelians” and all of the rest who, as a rule, are labeled neoplatonic. It is therefore appropriate to take note of Ibn Ezra’s divergence from some widely accepted neoplatonic teachings. Ibn Ezra denies the existence of demons. He says nothing of the soul’s descent through the celestial orbs, though this teaching was known to his contemporary pseudo-Bahya, and would perhaps naturally have appealed to an astrologer. Finally, he says nothing of musical harmonies—despite the clear Pythagoreanism of his Sefer ha-Ehad (Langermann 1993, 66).   In sum, then, it seems most prudent to observe that Ibn Ezra makes use of mostly stock notions, such as the three “worlds”, that inform what has come to be known as Islamic and Jewish neoplatonism. Wolfson has made the strongest case for “precise terminological links” between Ibn Ezra and Plotinus, but even he cannot trace a path of transmission (Wolfson, 1990, pp. 89–90).