The Kuzari: On the Chosenness of the Jewish People
Judah ha-Levi
ca. 1140
The Descent of the Divine Order on Israel
1.95. The sage said: Give me a little [more time] so that I may establish the nobility of the people in your eyes. It is sufficient evidence for me that God took them [for Himself, both] as a group and as a nation from among [all] the religious communities of the world, and that the divine order dwelled…
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 into Hebrew by Judah Ibn Tibbon (ca. 1120–after 1190). In this excerpt, the Jewish interlocutor describes the origins of the Jewish people in quasi-genetic terms. The term amr ilāhī, translated as “divine order,” is a complex term, referring to the divine presence but also suggesting the highest level or ordering of the cosmological hierarchy, the prophetic experience, and the divine command.
Related Guide
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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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