The Kuzari - Judah Halevi

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till some centuries had elapsed, or they had been prepared for it by changes of conquest, or alliance, but not through the revelation of that prophet himself, or of another who would stand up for him, and testify to his law.

      101. The Rabbi: Moses invited only his people and those of his own tongue to accept his law, whilst God promised that there should at all times be prophets to expound his law. This He did so long as they found favour in His sight, and His presence was with them.

      102. Al Khazari: Would it not have been better or more commensurate with divine wisdom, if all mankind had been guided in the true path?

      103. The Rabbi: Or would it not have been best for all animals to have been reasonable beings? Thou hast, apparently, forgotten what we said previously concerning the genealogy of Adam's progeny, and how the spirit of divine prophecy rested on one person, who was chosen from his brethren, and the essence of his father. It was he in whom this divine light was concentrated. He was the kernel, whilst the others were as shells which had no share in it. The sons of Jacob were, however, distinguished from other people by godly qualities, which made them, so to speak, an angelic caste. Each of them, being permeated by the divine essence, endeavoured to attain the degree of prophecy, and most of them succeeded in so doing. Those who were not successful strove to approach it by means of pious acts, sanctity, purity, and intercourse with prophets. Know that he who converses with a prophet experiences spiritualization during the time he listens to his oration. He differs from his own kind in the purity of soul, in a yearning for the (higher) degrees and attachment to the qualities of meekness and purity. This was a manifest proof to them, and a clear and convincing sign of reward hereafter. For the only result to be expected from this is that the human soul becomes divine, being detached from material senses, joining the highest world, and enjoying the vision of the divine light, and hearing the divine speech. Such a soul is safe from death, even after its physical organs have perished. If thou, then, findest a religion the knowledge and practice of which assists in the attainment of this degree, at the place pointed out and with the conditions laid down by it, this is beyond doubt the religion which insures the immortality of the soul after the demise of the body.

      104. Al Khazari: The anticipations of other churches are grosser and more sensuous than yours.

      105. The Rabbi: They are none of them realized till after death, whilst during this life nothing points to them.

      106. Al Khazari: May be; I have never seen any one who believed in these promises desire their speedy fulfilment. On the contrary, if he could delay them a thousand years, and remain in the bonds of this life in spite of the hardship of this world, he would prefer it.

      107. The Rabbi: What is thy opinion concerning him who witnessed those grand and divine scenes?

      108. Al Khazari: That he, no doubt, longs for the perpetual separation of his soul from his material senses, in order to enjoy that light. It is such a person who would desire death.

      109. The Rabbi: Now all that our promises imply is that we shall become connected with the divine influence by means of prophecy, or something nearly approaching it, and also through our relation to the divine influence, as displayed to us in grand and awe-inspiring miracles. Therefore we do not find in the Bible: 'If you keep this law, I will bring you after death into beautiful gardens and great pleasures.' On the contrary it is said: 'You shall be my chosen people, and I will be a God unto you, who will guide you. Whoever of you comes to me, and ascends to heaven, is as those who, themselves, dwell among the angels, and my angels shall dwell among them on earth. You shall see them singly or in hosts, watching you and fighting for you without your joining in the fight. You shall remain in the country which forms a stepping-stone to this degree, viz. the Holy Land. Its fertility or barrenness, its happiness or misfortune, depend upon the divine influence which your conduct will merit, whilst the rest of the world would continue its natural course. For if the divine presence is among you, you will perceive by the fertility of your country, by the regularity with which your rainfalls appear in their due seasons, by your victories over your enemies in spite of your inferior numbers, that your affairs are not managed by simple laws of nature, but by the divine Will. You also see that drought, death, and wild beasts pursue you as a result of disobedience, although the whole world lives in peace. This shows you that your concerns are arranged by a higher power than mere nature.' All this, the laws included, is closely connected with the promises, and no disappointment is feared. All these promises have one basis, viz. the anticipation of being near God and His hosts. He who attains this degree need not fear death, as is clearly demonstrated in our Law. The following parable will illustrate this: One of a company of friends who sought solicitude in a remote spot, once journeyed to India, and had honour and rank bestowed on him by her king, who knew that he was one of these friends, and who had also known their fathers, former comrades of his own. The king loaded him with presents for his friends, gave him costly raiment for himself, and then dismissed him, sending members of his own retinue to accompany him on his return journey. No one knew that they belonged to the court, nor that they travelled into the desert. He had received commissions and treaties, and in return he had to swear fealty to the king. Then he and his Indian escort returned to his companions, and received a hearty welcome from them. They took pains to accommodate them and to show them honour. They also built a castle and allowed them to dwell in it. Henceforth they frequently sent ambassadors to India to wait upon the king, which was now more easy of accomplishment, as the first messengers guided them the shortest and straightest route. All knew that travelling in that country was rendered easier by swearing allegiance to his king and respecting his ambassadors. There was no occasion to inquire why this homage was necessary, because it was patent that by this means he came into connexion with the monarch--a most pleasing circumstance. Now these companions are the Children of Israel, the first traveller is Moses, the later travellers are the prophets, whilst the Indian messengers are the Shekinah and the angels. The precious garments are the spiritual light which dwelt in the soul of Moses on account of his prophetship, whilst the visible light appeared on his countenance. The presents are the two tables with the Ten Commandments. Those in possession of other laws saw nothing of this, but were told: 'Continue in obedience to the King of India as this company of friends, and you will after death become the associates of the king, otherwise he will turn you away, and punish you after death.' Some might say: No one ever returned to inform us whether, after death, he dwelt in paradise or in hell. The majority were satisfied with the arrangement, which coincided with their views. They obeyed willingly, and allowed themselves to entertain a faint hope, which to all appearance was a very strong one, as they commenced to be proud and to behave haughtily towards other people. But how can they boast of expectations after death to those who enjoy the fulfilment already in life? Is not the nature of the prophets and godly men nearer to immortality than the nature of him who never reached that degree?

      110. Al Khazari: It does not agree with common sense that when man perishes, body and soul should disappear at the same time, as is the case with animals, and that the philosophers alone will--as they believe--escape. The same applies to the statement made by believers in other faiths--that man, by the pronunciation of one word alone, may inherit paradise, even if, during the whole of his life, he knew no other word than this, and of this did not even understand the great significance, viz. that one word raised him from the ranks of a brute to that of an angel. He who did not utter this word would remain an animal, though he might be a learned and pious philosopher, who yearned for God all his life.

      111. The Rabbi: We do not deny that the good actions of any man, to whichever people he may belong, will be rewarded by God. But the priority belongs to people who are near God during their life, and we estimate the rank they occupy near God after death accordingly.

      112. Al Khazari: Apply this also in the other direction, and judge their degree in the next world according to their station in this world.

      113. The Rabbi: I see thee reproaching us with our degradation and poverty, but the best of other religions boast of both. Do they not glorify Him who said: He who smites thee on the right cheek, turn to him the left also; and he who takes away thy coat, let him have thy shirt also. He and his friends and followers, after hundreds of years of contumely, flogging and slaying, attained their well-known success, and just in these things they glorify. This is also the history of the founder of Islam and his friends, who eventually prevailed, and became powerful. The

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