intermediaries, and thus the choice of text-books and authorities was largely influenced by an existing Jewish scholasticism.
Ibn Jabirul shows the Aristotelian philosophy introduced to Jewish surroundings, just as Sa'id al-Fayyumi in Mesopotamia shows the entrance of Mu'tazilite discussions amongst the Jews. In fact, all the intellectual experiences of the Muslim community were repeated amongst the Jews. In Islam the Mu'tazilites and the philosophers were followed by the scholastics, who took their final form under al-Ghazali, and so in Judaism also al-Ghazali has his parallel.
The founder of an orthodox Jewish scholasticism was the Spanish Jew, Jehuda hal-Levi (d. 540 A.H. = 1145 A.D.), who lived during the Murabit rule and the coming of the Muwahhids. His teaching is known by a work entitled Sefer ha-Kuzari, which consists of five essays, supposed to be dialogues between the King of the Chazars and a Jewish visitor to his court. These dialogues discuss various topics of a philosophical and political character. The study of philosophy is commended, but it is pointed out that good conduct is not attained by philosophy, which is occupied with scientific investigations, and many of these have no direct bearing upon the duties of practical life; the best means of promoting right conduct is religion, which is the established tradition of wisdom revealed to men of ancient times. Even in speculative matters a surer guidance is often
