When the Messiah comes, the pious men of our nation, the Prophets, the Patriarchs and those who died for the sanctification of the name, _i. e._, the martyrs, will be brought back to life in the body, and will never die again. There will be no eating and drinking, but they will live like Moses on the mountain basking in the divine light. The wicked will also be joined to their bodies and burned with fire.[177] CHAPTER X JUDAH HALEVI In Judah Halevi the poet got the better of the rationalist. Not that Judah Halevi was not familiar with philosophical thinking and did not absorb the current philosophical terminology as well as the ideas contained therein. Quite the contrary. He shows a better knowledge of Aristotelian ideas than his predecessors, and is well versed in Neo-Platonism. While he attacks all those views of philosophers which are inconsistent to his mind with the religion of Judaism, he speaks in other respects the philosophic language, and even makes concessions to the philosophers. If the reason should really demand it, he tells us, one might adopt the doctrine of the eternity of matter without doing any harm to the essence of Judaism.[178] As for the claims of reason to rule our beliefs, he similarly admits that that which is really proved in the same absolute manner as the propositions in mathematics and logic cannot be controverted. But this opinion need cause one no difficulty as there is nothing in the Bible which opposes the unequivocal demands of the reason.[179] He cannot consistently oppose all philosophy and science, for he maintains that the sciences were originally in the hands of the Jews, and that it was from them that the Chaldeans borrowed them and handed them over to the Persians, who in turn transferred them to Greece and Rome, their origin being forgotten.[180] At the same time he insists that philosophy and reason are not adequate means for the solution of all problems, and that the actual solutions as found in the writings of the Aristotelians of his day are in many cases devoid of all demonstrative value. Then there are certain matters in theory as well as in practice which do not at all come within the domain of reason, and the philosophers are bound to be wrong because they apply the wrong method. Revelation alone can make us wise as to certain aspects of God's nature and as to certain details in human conduct; and in these philosophy must fail because as philosophy it has no revelation. With all due respect therefore to the philosophers, who are the most reliable guides in matters not conflicting with revelation, we must leave them if we wish to learn the truth concerning those matters in which they are incompetent to judge. This characterization of Judah Halevi's attitude is brief and inadequate. But before proceeding to elaborate it with more detail and greater concreteness, it will be well to sketch very briefly the little we know of his life.[181]