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Kuzari
The ''Kitab al Khazari'' ((アラビア語:كتاب الخزري)), commonly called the ''Kuzari'' after the Hebrew name (), is one of the most famous works of the medieval Spanish Jewish philosopher and poet Rabbi Yehuda Halevi, completed around 1140.〔http://www.khazaria.com/korobkin.html〕 Its title is an Arabic phrase meaning Book of the Khazars, while the subtitle "The book of refutation and proof on behalf of the most despised religion" shows its purpose and context in medieval Jewish thought.〔''Holy people of the world: a cross-cultural encyclopedia'' Volume 1 – Page 342 Phyllis G. Jestice – 2004 "The book's subtitle, Kitab al-Hujja wa-al-Dalil fi Nasr al-Din al-Dhalil (The book of refutation and proof on behalf of the most despised religion), identifies it as a work of religious apologetics."〕
Divided into five parts ("ma'amarim" – articles), it takes the form of a dialogue between the rabbi and a pagan. The pagan is the then mythologized by Jews pagan king of the Khazars who has invited the rabbi to instruct him in the tenets of the Jewish religion. It is an early dialectical book, the same tool is later used by Galileo Galilei (an apologetic for the Copernican system). Originally written in Arabic, the book was translated by numerous scholars (including Judah ibn Tibbon) into Hebrew and other languages. Although scholars traditionally have not regarded the book as an historical account of the Khazar's conversion to Judaism, D. M. Dunlop speculated that R' Yehuda Halevi had access to Khazar documents upon which he loosely based his work. According to Dunlop, Halevi's contemporary, Avraham ibn Daud, claimed meeting Khazar rabbinical students in Toledo, Spain in the mid-12th century.
== Introduction ==
After a short account of the incidents preceding the conversion of the king, and of his conversations with a philosopher, a Christian, and a Muslim concerning their respective beliefs, a Jew appears on the stage, and by his first statement startles the king; for, instead of giving him proofs of the existence of God, he asserts and explains the miracles performed by Him in favor of the Israelites.
The king expresses his astonishment at this exordium, which seems to him incoherent; but the Jew replies that the existence of God, the creation of the world, etc., being taught by religion, do not need any speculative demonstrations. Further, he propounds the principle upon which his religious system is founded; namely, that revealed religion is far superior to natural religion. For the aim of ethical training, which is the object of religion, is not to create in man good intentions, but to cause him to perform good deeds. This aim can not be attained by philosophy, which is undecided as to the nature of good, but can be secured by religious training, which teaches what is good. As science is the sum of all truth found by successive generations, so religious training is based upon a set of traditions; in other words, history is an important factor in the development of human culture and science.
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