by Jaime Pérez
While his functions reveal some Platonic philosophical influence, the total views of Yehudah HaLevi never belong to any certain philosophical school. In his truth, HaLevi’s main philosophical work, The Book of Argument and Proof in Defense of the Despised Faith, popularly recognised as the Kuzari, involves a severe review of philosophical speculation. On the other hand, the functions of the rabbi and philosopher Maimonides reflect a deep dedication to Aristotelian strategy though furthermore influenced by Platonic thought in certain regions. His main work, the Guide to the Perplexed is created with all the objective of reconciling Jewish belief and the challenges with it by somebody well versed in the western philosophical custom. Consequently, HaLevi and Maimonides hold different attitudes towards medieval strategy and these variations are found throughout their functions including the nature of prophecy.
HaLevi’s work the Kuzari, while created as an apologetic for Judaism against Christianity and Islam, equally involves a reflection of his attitude towards strategy. For HaLevi, the medieval philosopher is worried mainly with all the theoretical knowledge of God very the experiential and actual knowledge of God. His review refuses to end there, as HaLevi denies the possibility of strategy in achieving certainty in the metaphysical arena. As Julius Guttman notes, for HaLevi, a principle review is the fact that they have just pseudo-knowledge.
On the other hand to the general views of medieval strategy that prophecy was a universally accessible experience, HaLevi believed that the persons of Israel alone among the countries possessed the present of prophecy.
For HaLevi, immediate religious experience it superior to deductive reasoning. For HaLevi the prophet is 1 who by an internal sense can understand spiritual fact. The prophet experiences straight the presence of God.
The prophet refuses to teach guys eternal truths, but very the path of observance that leads guys to God’s presence. Unlike many Jewish philosophers of the medieval period and absolutely Maimonides, HaLevi is not worried with any inconsistencies between Jewish custom and philosophical custom or reconciling them. HaLevi refuses to reproach philosophical inquiry because he refuses to credit them with either scientific or religious discovery, as Isaak Heinemann notes in his review of HaLevi’s approach to strategy.
For HaLevi, the prophet’s part and the fact is the distinction of the individuals of Israel is based upon the famous revelation at Sinai and in the signal and miracles that the God of Abraham, Isaac, and Israel performed for their kids in Egypt. The source of religious truth is biblical revelation whose veracity is based upon the public nature of the revelation.