Rabbi Yehuda HaLevi's Kinna - Tziyon HaLo Tishali

Kuzari Part II

23. Al Khazari: If this be so, thou fallest short of the duty laid down in thy law, by not endeavoring to reach that place, and making it thy abode in life and death...

24. The Rabbi: This is a severe reproach, king of the Khazars. It is the sin which kept the promise regarding the Second Temple, namely 'Sing and rejoice, daughter of Zion,' from being fulfilled. Divine Providence was ready to restore everything as it had been at first, if they had all willingly consented to return. But only a part was ready to do so, while the majority and aristocracy remained in Babylon, preferring dependence and slavery, and unwilling to leave their houses and their affairs.

Kuzari Part V

22. The Rabbi was then concerned to leave the land of the Khazari and to betake himself to Jerusalem. The king was loath to let him go, and spoke to him in this sense as follows: What can be sought in Palestine nowadays, since the divine reflex is absent from it, whilst, with a pure mind and desire, one can approach God in any place. Why wilt thou run into danger. on land and water and among various peoples?

23. The Rabbi answered: The visible Shekhinah has, indeed, disappeared, because it does not reveal itself except to a prophet or a favored community, and in a distinguished place. This is what we look for in the passage: 'Let our eyes behold when Thou returnest to Zion.' As regards the invisible and spiritual Shekhināh, it is with every born Israelite of virtuous life, pure heart, and upright mind before the Lord of Israel. Palestine is especially distinguished by the Lord of Israel, and no function can be perfect except there. Many of the Israelite laws do not concern those who do not live there; heart and soul are only perfectly pure and immaculate in the place which is believed to be specially selected by God... This sacred place serves to remind men and to stimulate them to love God, being a reward and promise, as it is written: 'Thou shalt arise and have mercy upon Zion, for the time to favour her, yea, the set time is come. For thy servants take pleasure in her stones and embrace the dust thereof'. This means that Jerusalem can only be rebuilt when Israel yearns for it to such an extent that they embrace her stones and dust...

28. Al Khazari: If this be so, it would be a sin to hinder thee. It is, on the contrary, a merit to assist thee. May God grant thee His help, and be thy protector and friend. May He favour thee in His mercy.

Love Song of Rabbi Yehuda HaLevi, untitled

So we must be divided; sweetest, stay,

Once more, mine-eyes would seek thy glance’s light.

At night I shall recall thee Thou, I pray,

Be mindful of the days of our delight.

Come to me in my dreams, I ask of thee,

And even in my dreams be gentle unto me.

If thou shouldst send me greeting in the grave,

The cold breath of the grave itself were sweet;

Oh, take my life, my life, ‘tis all I have,

If it should make thee live, I do entreat.

I think that I shall hear when I am dead,

The rustle of thy gown, thy footsteps overhead.

Translated by Amy Levy

Rav Soloveitchik's Commentary to the Kinnot

This kina reflects the principle in Rabbi Yehuda HaLevi’s important philosophical work, the Kuzari, that the land of Israel is unique not only in a metaphysical sense, but in a natural sense, as well. The air is clearer and charged with ruaĥ hakodesh, the divine spirit. Nature is more beautiful and magnificent in Tziyon than elsewhere. The rain, the soil, the stones, are all physically different in the land of Israel. When the Torah describes the land of Israel as “a land flowing with milk and honey,” the intent is that there is a unique quality in the nature of the land itself.

And there your Creator opened up the gates of heaven opposite your gates.

...this phrase reflects Rabbi Yehuda HaLevi’s philosophy and his understanding of the land of Israel. For him, hashra’at Shekhina is part of the climate of the land of Israel. Just as it is natural to arise in the morning and see the sun shining or hear the rain falling, so, too, it is natural in the land of Israel to arise in the morning and find the Shekhina. Thus, in Israel, when one opens the astronomical gates and sees the sun, one also automatically opens the metaphysical gates of heaven, the sha’arei Shekhina through which God speaks to the Jew if he is willing to respond and enter into a dialogue with Him.

Your souls come alive [from] the air of your land.

The air of your land, Israel, is not only ordinary air which benefits the body, but rather is of a spiritual nature which benefits the soul. The idea that the air in the land of Israel sustains the soul is developed by Rabbi Yehuda HaLevi in great detail in the Kuzari. Just as the body requires oxygen, the soul, as well, requires a delicate and fine spiritual air. In the land of Israel, when one breathes, one inhales not only physical oxygen, but also a substance which is spiritually potent and invigorating; the very air is different from the air outside of Israel. The atmosphere in Israel is infused with ruaĥ hakodesh, a quality which is not present elsewhere. This concept is consistent with Rabbi Yehuda HaLevi’s philosophy noted above, that giluy Shekhina is a continuous process in Israel. Just as one who walks in the rain will inevitably get wet, and one who walks in the sunshine will inevitably feel warm, so, too, one who lives in the land of Israel will inevitably feel and absorb the ruaĥ hakodesh and be saturated with the glory of God. All one needs to do is open oneself to the abundant glory that is like the dew that descends from heaven.