This paper examines R. Judah he-Ḥasid’s approach towards journeys to distant places, including pilgrimage to the land of Israel. Unlike other twelfth-century rabbinic authorities who did not object to travel for various purposes and, in certain cases, even encouraged it, R. Judah he-Ḥasid held a uniform, consistent approach that opposed almost any journey beyond the local area. Some scholars have suggested that R. Judah he-Ḥasid’s opposition to undertaking a pilgrimage to the land of Israel reflects his opposition to messianic activism. However, this study suggests that R. Judah he-Ḥasid’s negative approach towards traveling to Palestine ought to be examined in light of his overall rejection of travel. In his writings, R. Judah he-Ḥasid laid out a new path to achieve redemption and atonement for one’s sins. This path does not depend on physical journeys to holy places or on the national redemption of the Jewish people, but rather aimed at achieving personal redemption, through the adoption of the pietistic way of life as detailed by R. Judah he-Ḥasid in Sefer Ḥasidim: repentance by confessing one’s sins before a sage and performing the prescribed mortification rites. This approach remained unique in Jewish thought, yet one can find parallels in Christian theology of the tension between stability and inner self-improvement, on the one hand, and the advantages of a physical journey to holy sites to achieve atonement for sins.

本文考察了犹大·拉西德（R. Judahhe-Ḥasid）前往遥远地方（包括前往以色列土地的朝圣）的方法。与十二世纪的其他拉比当局不反对出于各种目的而旅行，在某些情况下甚至鼓励旅行的拉比不同，犹大R-犹大采取统一，一致的做法，反对几乎任何地方以外的旅行。一些学者认为，犹大河拉西德（R. Judahhe-Ḥasid）反对前往以色列土地朝圣，反映了他对弥赛亚行动主义的反对。但是，这项研究表明，犹大人R. Judahhe-Ḥasid前往巴勒斯坦旅行时应采取消极态度，因为他对旅行的总体拒绝。犹大R.犹大（R. Judah）在他的著作中提出了实现赎罪和赎罪的新途径。SeferḤasidim：通过在圣人面前认罪并履行规定的丧礼来悔改。这种方法在犹太人的思想中仍然是独一无二的，但一方面，基督教神学可以找到相似之处，即稳定与内在自我完善之间的张力，以及实地前往圣地实现赎罪的优势。