Yehuda Halevi (c.

Yehudah Halevi was born in Tudela (Taifa of Zaragoza). Disciple of renowned Talmudic scholar al-Fasi Yishaq and Moseh friend and protege of Ibn Ezra, was formed intellectually in the Saraqusta Paquda Ibn, Ibn Gabirol, Ibn Buqlaris or Avempace. He knew in depth the Talmud, the Hebrew Bible, rabbinic literature, Arabic poetry and Greek philosophy. During his stay in Toledo wrote the Diwan, a collection of secular poems written in Hebrew which makes a song of friendship, love and nature. This work also includes religious poems that later would be used in Jewish liturgy, which expresses their yearning for God and Zion and hope for the messianic redemption of the Jewish people. He also wrote the Book of Jazar, Arab dialogue that explains a convert to Judaism. The theme and variety of his poetry is remarkable, and took up singing about love, friendship or even the sea.Diwan Toledo convervan written eulogies, wedding songs, elegies and autobiographical pieces. Cultured poet, author of a poetry rich in metaphors and lyrical descriptions, rich philosophical and religious reflections. It uses several metrics and stanzas. They are famous for some of its secular jarchas written in the budding romance, at the end of the muwassahas. To cite one example, here is one of them in transliteration and translation into Castilian of Emilio Garc a G mez: NWM l nw km fl wl ms drm AMW nw transliteration of Hebrew as if filiyolo alieno, non more slumbering to meu breast. jarcha as if you were little boy outside, and do not aduermes more in my breast. translation with religious themes are Gueulot and Ahavot, among which "The Quesud " (Hymn of creation).

His thought combines the Hebrew traditions, Arab and Christian, but represents the Orthodox Jewish position against Christian and Muslim religions and philosophy of Greek origin, other Andalusian philosophers, as Avempace, Maimonides and Averroes, try to combine. Over time its position was more radical Zionist, disenchanted because the coming of the Messiah that he expected in 1130 did not occur. He turned his thoughts to the Promised Land and Orthodox Judaism, who defended with zeal in the alhuyya Kitab wa-l-daleel Nusra fi al-din al-daleel (Book of the test and the basis on the defense of religion scorned) written in Arabic in the last years of his life.In The Kuzari is presented to a pagan king, the king of the Kuzar-who wants to know the true religion and that, after going to Aristotelian philosophers, Christians and Muslims, just find the truth in the biblical sources of Judaism, of which had already spoken, but only an Orthodox Jewish scholar reveals in all its truth and integrity. This makes an apology of Judaism and of what he calls "the true revelation" and, though primarily an apologetic works which abound in her theological and philosophical concepts. It is also an extraordinary collection of oral traditions and customs Semites. With the passage of time begin to elaborate on Yehudah elegies for friends who die and imposing religious themes. Gender zuhd of the Arabs, full of platitudes about the comptentus mundi or contempt of the world and the praise of asceticism, is racked with emotion. Also missing at this stage the influence of moral poetry of Ibn Gabirol.The issue becomes more messianic present with the Crusader occupation of Jerusalem and the appearance of false messiahs C rdoba Moseh Drai, in 1130, the date he had dreamed just Yehudah as the start of the Messianic Age. Zion Love Yehudah took to address the Holy Land and its voyage composed a series of poems about the sea. Arrived at Alexandria, found excellent reception, and although after a long time he continued his journey to Damietta, stayed there for about two years and returned to Cairo. His stay in Egypt he revived in the taste for secular poetry, which he alternated with that of nostalgia for the Promised Land.

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