Competing Agendas

By: Jonathan Seidel

The multi-dimensional interpretation of the Kuzari

Halevi’s work was not always famed in the religious community. It was accepted and quoted by many scholars over the years but it was not till the eve of the inquisition that it began to sincerely sprout. Yet throughout its millennium in print, it was interpreted differently by different scholars.  

Though initially ignored in his hometown, his work made waves in the mystical world. Which may be why his work is always placed opposed to Maimonides yet it was not the anti-maimonideans who hailed his work. There was a uniqueness to his dialogue in its comforting tone in light of crusades which ironically struck the anti-maimonideans the most (the second in 1147 only seven years after the Kuzari’s completion, particularly hurt French Jews). It evident that non-philosophical French used little of the Kuzari and the anti-rational Spanish sporadically referred to it. Ramah and his student took a less philosophically oriented approach but produced the same argument. The minute referencing is a testament to their anti-philosophical polemic. The Kuzari may have been anti-rational but the first chapter of the Haver is exposition of Aristotelian philosophy. It was filled with her jargon and the anti-maimonideans wished to void any affiliation. Halevi’s poetry is more well versed as a sentiment of the same style. Philosophy was the enemy of the anti-maimondeans and quoting which included the Kuzari. 

Not all anti-maimonideans were anti-philosophy. Nahmanides’s thought not only finds similarities, he even quotes him in his works albeit in a mystical context. Nahmanides found a friend in philosophical anti-rationalism. Yet, he modified the Kuzari view. There are readily references but it is not dense. Rabbenu Yonah also a philosophically inclined anti-rationalist. Rebbenu Yonah refers to the Kuzari though less mystically. His anti-maimonidean affiliation was evident though it does not seem he used it polemically. Nahmanides transmitted his Kuzari liking to Rashba and others of his school. Yet Ritva among others did not ascribe to the Kuzari or philosophy. Despite its anti-rational scheme the philosophical association of the Kuzari made it a more remote phenomenon. 

The Kabbalist felt a little differently. The kabbalistic successors found more in line with the Kuzari that of Azriel of Gerona and Isaac the Blind. Though earlier mystical ideals that of Ramah, did not find such symmetry with the Kuzari. Ezra of Gerona also quoted the Kuzari and incorporated its ideas. The anti-maimonidean kabbalists following Nahmanides though ever so deeper into the mystical realm one which Nahmanides attempted to balance with a pro-philosophical view. The emergence of theosophical kabbalah diverted from Nahmanides’ association. The Kabbalists grew weary of Maimonidean aristotelianism and used Halevi’s argument’s to pin against subtly. His work was rarely cited but his ideas were. Rabbenu Bahya (ben Asher) similarly acted with slim citations but similar ideas. Kabbalah in Castile pulled from Halevi whether Moses de Leon or Jospeh Gikatlilla. Abulafia’s ecstatic Kabbalah sought parallels with the Kuzari’s points. Unlike other kabbalistic streams, Ablulafia did more than borrow terminological points nor seek inspiration. He appropriated Halevi’s intent but beyond that scarcely relayed.   

The second wave of philosophical anti-rationalists of Ran and his students highlighted Halevi’s work. Ran similar to Nahmanides is not explicit. Though his prime pupil, Hasdai Crescas formulates a thorough exoteric version of the Kuzari. His anti-rationalism is best positioned against Maimonides. Unlike his predecessor, his intent was to challenge Maimonides as Abarbanel did a couple centuries later.

Halevi’s thinking was read and commentated by the staunch maimonideans. Radak Nissim of Marseilles, Gersonides and the less radical Miamonideans of Albo and Arama make periodic mention if at all of the Kuzari despite their heartfelt maimonideanism. The maimonideans were very respectful of the Kuzari even when they disagreed. They found gems of Halevi’s thought compelling but were not willing to forgo their master. Arama and Levi ben Abraham of the more moderate maimonideans also found ground to synthesise both great thinkers. Yet, in many regards they interpreted Halevi in a rationalist light. For them, Halevi’s message of uniqueness was living rationally. Their rationalist agenda was afforded to the Kuzari’s message. 

Anti-rationalism swept through the years. Though Italy was spelled with Maimonideanism in Jacob ben Abba Mari, Zerahyah ben Yishai and Hillel ben Shmuel. They followed in many of Maimonides intellectualism and allegorisation. Just as rationalism spread with the arrival of central thinkers so too with anti-rationalism. The Spanish expulsion brought very scholarly and wealthy Jews reached Italy distraught and troubled. A new worldview away from the christian polemics and rational psychology was altered for nationalism and anti-rationalism. The intellectual pursuit remained but a nuanced version was considered. Kabbalah’s growth on the onset of the the renaissance following the expulsion. Abarbanel was the first real firm advocate of the Kuzari over the guide and Italian kabbalists followed suite. It was in Italy by Messer Leon and others in the area that the Kuzari found a pivotal home in the Jewish philosophical canon. It was in Italy that the Kuzari gained great fame and proffered myths of Plato converting to Judaism from the prophet Jeremiah

Merranos also engaged in the kuzari study in an effort of re-education. Abendana and Nieto both attributed inspiration to the Kuzari. Merranos were alone in the world figuring out Jewish survival. Without any recourse and religious awareness, there was much tension for religious continuity. Assimilated more than ever they attempted to unify religion and secularity. Revelation was a core educational tenant similar to Halevi’s historical point. 

Christian Hebraists such as Reuchlin favoured christian Kabbalah and the kuzari’s influence. Isaac also wrote a Kuzari commentary for christians. Though the kuzari was motioned as a christian polemic and Jewish particularism, christian scholars still endorsed it. There seems to be an interest in Jewish learning. They were curious but also wished to learn from the Kuzari’s work.     

Finally the haskalah, There were multiple movements. Zamosc and his successors pushed for a Kuzari cultural agenda. The early enlightenment focused on less anti-rationalism and more revelational centricity. The full breath of philosophy and science was intriguing for Zamosc, Satalow and the scientific school later on. Less theological at times and more educational. Still, like Mendelssohn and Shadal they used his ideas to promote modernity and religiosity. Mendelssohn took it farther than earlier thinkers who pulled ideas while he grasped its foundation. It is Mendelssohn who’s approach is most highlighted by the contemporary impact of the Kuzari. The Kuzari became a statement of the reason-faith debate. Kromchal had similar Kuzari defence proposal. 

Just as the kabbalists used Kuzari ideas so did the hasidim. While Sofer had no feelings for philosophy but minimally accepted Kuzari. Following the Hirschian tradition from Abarbanel, Halevi is the promising prophet of Jewish philosophy. His mystical notions were translated by various Hasidic masters from Simha Bunim to Alter Rebbe. The Kuzari is very unique in this mystical literature. He is the sole rabbinic non-mystical book quoted. His philosophy is apparent even if mystically appropriated. Ironically the anti-rationalism was synchronised between maskilim and hasidim. Tzemch Tzedek explicitly states that medieval philosophy needs to be mystified. 

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