He emigrated to Spain toward the end of the 13th century, probably[citation needed] in consequence of the cruel persecutions to which the Jews of Germany were subjected at that time, when many were driven to seek asylum in other countries.
[citation needed] In Spain, where he was called "Ashkenazi" (German), he met the foremost rabbinical authorities, who thought highly of him.
Dan, however, was so imprudent as to give a letter of recommendation to a youth who pretended to be a prophet (compare Abraham Of Avila); and when the latter turned it to account, Solomon Adret cast scorn upon the German rabbi in his circular letter on the pseudoprophet.
[7] Dan was also very independent as an exegete; the fragments of his exegesis that have been preserved in manuscript, and also in the works of Baḥya ben Asher and in the collection "Hadrat Zeḳenim",[8] are highly interesting on account of their rationalism, which was not to be expected from one who had allowed himself to be misled by a false prophet.
In the collection of responsa "Besamim Rosh," which Saul Berlin published as Asher ben Jehiel's work, the statement is made that Dan wrote his Tefillin in Aramaic.