Judah halevi biography of martin
Scholarship and Biography Brann, Ross. Yet this very union, in one so consistent as Judah, demanded the fulfillment of the supreme politico-religious ideal of medieval Judaism—the "return to Jerusalem".
To counter the influence of philosophy on his generation, Halevi wrote Kitab al-Khazari in Arabic to reach a wide audience, particularly among the enlightened. It was translated by Judah ibn Tibbon into Hebrew.
The Sefer ha-Kuzari or the Kuzarias it is called in Hebrew, is still one of the most popular classics in Judaism. It is written in dialogue and employs the historical and romantic theme of the conversion to Judaism early in the 8th century of the heathen king of the Khazars, a Tatar tribe on the Volga.
Before his conversion, the King called in a rabbi, a Christian theologian, a Moslem scholar, and an Aristotelian philosopher, who expounded the merits of their respective religious beliefs. Unlike earlier Jewish philosophers, Halevi was not concerned in demonstrating that Judaism conforms to the tenets of rationalism, but rather in proving its excellency and its superiority over its two daughter religions, Christianity and Islam. Halevi argues that the God of Judaism requires no rational proof of His existence since He has manifested Himself in history through the people of Israel.
Israel is therefore "the heart of the nations," for like the heart, which sends blood to other parts of the body, Israel supplies the world with ethical and spiritual nourishment.Yehudah Ha-Levi Jewish History Lecture by Dr. Henry (Hillel) Abramson
In Messianic times, however, all nations will attain Israel's spiritual level. The language of Jewish prophecy is Hebrew, and its most favored site is the Holy Land. Over one million copies sold in paperback! At Last a user friendly solution for managing all aspects of your investigations from start to finish.
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As a resident of Toledo he celebrated prominent Castilian Jews in his verses, particularly the successful courtier Joseph ibn Ferruziel, better known by his Hispano-Arabic sobriquet Cidellus, who distinguished himself as a physician and adviser to King Alfonso VI. Judah ha-Levi for a while believed that the fortunes of his sorely tried people would flourish in Castile, but his hopes were destroyed by successive disappointments.
Solomon ibn Ferruziel, a nephew of Cidellus who was also actively in the service of the Castilian state, was to return to Toledo from an important mission in Aragon.
Along the way he was assassinated by Christian Spaniards on May 3, Judah ha-Levi had already composed a very elaborate poem to celebrate the reception of the Jewish statesman, which he had to set aside. Additional acts of violence were committed against Jews in Castile, and, still worse, it was often they who suffered in the clashes between the Almoravid realm and the Christian kingdoms in Spain. Distrusted, plundered, and slain by both sides, it was as though they were between hammer and anvil. Judah ha-Levi recognized the complete hopelessness of their situation and portrayed it in his poems.
Medieval Jews tried again and again to decipher the mysterious dates of their deliverance cited in the Book of Daniel and sought to apply them to their own time.
Judah ha-Levi had a very wide circle of acquaintances and maintained relationships with many famous contemporaries in Spain as well as abroad.
He managed to gain a certain prosperity and lived in his house surrounded by a loving family and a few disciples. Yet he was thoroughly dissatisfied with his life.
As old age approached he felt an increasing need to travel to Jerusalemwriting about it at length in verse and prose. The epilogue of the Kuzari explains his attachment to Zion and sounds like a farewell to Spain. He also carried on a heated controversy in verse with the opponents of his Zionist ideas. Judah ha-Levi thought about and prepared for his journey to the Holy Land for many years. He was aided by a good friend, Halfon ha-Levi-Aldamyati, a very rich and cultivated Egyptian Jew whose trade relations extended as far as Yemen and India and who also frequently visited Spain.
Judah ha-Levi left Spain in According to his carefully laid plans, he was first to embark for Egypt and then to proceed from there via the land route to Palestine. Aboard ship he composed a whole series of sea songs, which in both theme and mood represented a considerable innovation in Hebrew literature.
His ship entered Alexandria harbour on May 3,where he, along with a large Jewish party, was splendidly received. He died during the summer, presumably after having reached Palestine.
Legend, however, has it that Halevi was killed after being run over by an Arab horseman as he arrived in Jerusalem. Halevi dealt with his pilgrimage extensively in the poetry written during his last year, which includes panegyric to his various hosts in Egypt, explorations of his religious motivations, description of storms at sea, and expressions of his anxieties and doubts.
We are well informed about the details of his pilgrimage thanks to letters that were preserved in the Cairo geniza. Poems and letters bearing on Halevi's pilgrimage are translated and explicated in Raymond P.
The life-work of Judah Halevi was devoted to poetry and philosophy. The scholar Jose de la Fuente Salvat elevates him as the "most important poet in judaism of all times". The poetry can be divided as follows following the edition by Hayyim Brody:. Judah's secular or non-liturgical poetry is occupied by poems of friendship and eulogy. Also with the grammarian Abraham ibn Ezra.
In Egypt, where the most celebrated men vied with one another in entertaining him, his reception was a veritable triumph.
In their sorrow and joy, in the creative spirit and all that moved the souls of these men, Judah sympathetically shared; as he says in the beginning of a short poem: Especially tender and plaintive is Judah's tone in his elegies  Many of them are dedicated to friends such as the brothers Judah Nos. In the case of Solomon ibn Farissol, who was murdered on May 3,Judah suddenly changed his poem of eulogy Nos.
Child mortality due to plague was high in Judah's time and the historical record contains five elegies written for the occasion of the death of a child. Biographer Hillel Halkin hypothesizes that at least one of these poems may have been written in honor of one of Judah's own children that did not reach adulthood and who is lost to history.
Joyous, careless youth, and merry, happy delight in life find their expression in his love-songs. Many of these are epithalamia and are characterized by a brilliant near-eastern coloring, as well as by a chaste reserve. In Egypt, where the muse of his youth found a glorious "Indian summer" in the circle of his friends, he wrote his "swan-song: Ah, Time's swift flight I fain would stay, Forgetting that my locks are gray.
Drinking songs by Judah have also been preserved. Judah is noted for composing riddles, which often have religious themes underlying their challenges to the wit; his diwan contains forty-nine of them. After living a life devoted to worldly pleasures, Halevi was to experience a kind of "awakening"; a shock, that changed his outlook on the world.
Like a type of "conversion" experience, he turned from the life of pleasure, and his poetry turned to religious themes. It seems that his profound experience was the consequence of his sensitivity to the events of history that were unfolding around him.
He lived during the First Crusade and other wars.