They had no interest in pure speculation as such. Judah Halevi has no more sympathy with them than with the philosophers. Owing to the fact that the Karaites were implicit followers of the Kalam and for other reasons, no doubt, more objective, he thinks less of them than he does of the philosophers. The only possible use, he tells us, of their methods is to afford exercise in dialectics so as to be able to answer the arguments of unbelievers. To the superficial observer the Mutakallim may seem to be superior to the prophet, because he argues, whereas the latter affirms without proving. In reality, however, this is not so. The aim of the Mutakallim is to acquire the belief which the prophet has by nature. But his Kalam may injure his belief instead of confirming it, by reason of the many difficulties and doubts it introduces. The prophet, who has natural belief, teaches not by means of dialectic discussion. If one has a spark of the true belief in his nature, the prophet by his personality will benefit him by a slight hint. Only he who has nothing of true belief in his nature must have recourse to Kalam, which may benefit him or injure.
Judah Halevi follows up this general comment by a brief sketch of the system of the Kalam, but we need not enter into this matter as there is little there that we do not already know, and there is no detailed criticism on the part of Judah Halevi.[1]
The Rabbi concludes his discourse with the king of the Chazars by declaring his intention to leave the land in order to go to Jerusalem. Although the visible Shekinah is no longer in Palestine, the invisible and spiritual presence is with every born Israelite of pure heart and deed; and Palestine is the fittest land for this communion, being conducive to purity of heart and mind.[2]
