A Spanish poet, philosopher, and proto-Zionist.
Reprinted with permission from The Jewish Religion: A Companion, published by Oxford University Press.
Judah Halevi's poems, secular and religious, are recognized as belonging to the foremost examples of Hebrew poetry. His Songs of Zion, giving expression to the poets yearning for the land of Israel, are still used in synagogues during the Ninth of Av service to introduce a note of consolation after the recital of the dirges on this day of mourning for the destruction of the Temple and for other calamities of the Jewish past. Obedient to the call of the Holy Land, Halevi, at the age of 60, resolved to leave Spain in order to settle in the country of his dreams. Legend has it that he did arrive in the Holy Land only to be murdered there, but recent research has established that, in fact, on his way he stayed in Egypt, where he died.
A Tribe of Converts
In addition to his poems, Halevi (d.1141) is renowned for his very influential philosophical treatise, the Kuzari, originally written in Arabic but later translated into Hebrew. Halevi structured this work around the accounts of a heathen tribe, the Khazars, whose king and people converted to Judaism; the Kuzari consists of a dialogue between a Jewish sage and the king of the Khazars. The book opens with a dream in which the king is told that while his intentions are admirable his deeds fall short of what God demands of him. Perturbed by the dream, the king first consults a philosopher but the latter tells him that God is so far above all human thought that He can be concerned neither with the king's intentions nor with his deeds.
The king receives a similar dusty answer when he consults a Christian and then a Muslim sage. In despair, the king consults the Jew who then embarks on a reasoned defense of Judaism. The Kuzari is thus a work of Jewish apologetics, a defense of the Jewish religion against the challenges of Greek philosophy, Christianity, and Islam from without, and against those presented by the Karaites from within.
Halevi's thrust throughout the book, as well as in his poems, is particularistic. It is no accident that, at the beginning of the Kuzari, the king dismisses the philosopher in dissatisfaction with the notion that God has no concern with the particular. Halevi had a good knowledge of Greek philosophy in its Arab garb and knew how alluring this universalistic trend could be for thinking Jews. But he refuses to yield to what he considers to be a superficiality that never penetrates to the depths of human existence.
In one of his poems, Halevi urges that a Jew should not be enticed by Greek wisdom "which has only flowers and produces no fruit." Further in the particularistic mode is Halevi's contention that both the land of Israel and the people of Israel are intrinsically holy and set apart by God to fulfill His special purpose. On the Holy Land, Halevi's "Ode to Zion" declares: "Thine air is life for the souls, like myrrh are the grains of thy dust, and thy streams are like the honeycomb. It would be pleasant for me to walk naked and barefoot among thy desolate ruins, where once thy temples stood, where the ark was hidden, and where thy Cherubim dwelled in thy innermost shrines." As for the Jewish people, they are endowed, through their righteous ancestors, with a special spiritual nature that marks them off from the rest of mankind as different not only in mere degree but in kind. Following this line, Halevi denies that a non-Jew, no matter how morally and intellectually gifted, can never be a prophet.