"In many respects, R. Judah Halevi, Nahmonides, and Maharal constitute a special strand in Jewish thought-threefold, yet unified."
I'd like to try to expand on this.
Threefold - This is obvious. R' Yehudah Halevi represents the philosophic view, Ramban the Kabbalistic (there are various anti-Maimonidean statements throughout the commentary but cf. his famous letter of compromise during the First Maimonidean Controversy.), and Maharal a complex synthesis of the two.
yet unified - I would identify this with what Shadal called Abrahamism  (see at length in Marc Gopins outstanding diss.) I think the important points here is 1- all three thinkers view the realtionship with God as personal, rather then the more "abstract" system of Rambam or Ibn Ezra (perhaps father/son as compared to servant/master.)  2 - All three of the above have a highly Judeo-centric view of the universe.
Shadal places Avraham Avinu, Rashi and R' Yehuda HaLevi as the main representatives of Abrahmism. See Gopin on the significance of the placement of Avrahma rather then Moshe as the founder of Judaism.
 Another point - in line with the above - For Halevi and the Jewish mystics, Holiness is ontologically innate, a state that inheres in Jewish prophets, places, or sanctified artifacts of their very nature. It "reflects a reality which is really 'out there,' an actual facet of the cosmos, even if not accessible to our senses." The aspect of "holiness" that impinges most robustly upon our contemporaneous sociopolitical lives is surely the Land of Israel, especially Jerusalem. In his day, Kellner observes, Halevi endorsed this stance without qualification. On the other hand, consistent with his conceptualization of holiness in other spheres, Maimonides appears to view the sanctity of the Land as conditional. - Review of Maimonides confrontation with Mysticism - Midstream.