The Kuzari: The Jewish Faith
Judah ha-Levi
ca. 1140
[The Jewish Sage’s Creed]
1.11. Accordingly, [the Jewish sage] said to him: I put [my] faith in the God of Abraham, Isaac and Israel who brought the children of Israel out of Egypt with signs and miracles, provided for them in the wilderness, and gave them the land of Syro-Palestine after they had crossed the Sea [of Reeds] and the Jordan [River]…
The Kuzari or The Book of Rejoinder and Proof in Support of the Humiliated Religion (Kitāb al-ḥujja wa-’l-dalīl fī naṣr al-dīn al-dhalīl) is an imagined discussion between the king of the Khazars and a Jewish sage. The dialogue ranges through aspects of Jewish, Muslim, and pagan religions, and the sage eventually persuades the king to convert to Judaism along with nobles in his kingdom. Based on a purported historical event, The Kuzari enjoyed enormous popularity as a theological defense of Judaism, especially after its translation in 1166 from Judeo-Arabic into Hebrew by Judah Ibn Tibbon (ca. 1120–after 1190). In this excerpt, ha-Levi’s Jewish sage describes the Jewish faith and explains the basis for believing that the Jewish religion comes from God.
Related Guide
Intellectual Culture in the Early Medieval World
Creator Bio
Judah ha-Levi
Born in either Toledo or Tudela, in al-Andalus (Muslim Spain), Judah ha-Levi later moved to Granada, where he became a physician and leading poet. For the better part of his life, ha-Levi was a highly successful member of the elite class of Andalusi Jewish courtier-rabbis, composing poems of unusual power and lyricism, and maintaining relationships with prominent figures of his day. He later wrote, in Arabic, a theological defense of Judaism known in Hebrew as the Kuzari. This work was completed around 1135, although there may have been a first draft already in 1125. It took the form of an imagined dialogue between the king of the Khazars, a historical figure known to have converted to Judaism, and another figure, a stand-in for Judah ha-Levi himself. At a certain point, ha-Levi repudiated certain aspects of his Jewish courtly life and decided, perhaps as an act of piety, to travel to Palestine. He made the voyage in the very last year of his life, and spent most of that year in Egypt, but he seems to have devised a first plan to do so a decade earlier. It is possible that he reached Palestine. In the early summer of 1141, his ship left Egypt, and the voyage would have been only about a week or so. By the late summer, however, he was dead.
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