Karaite Judaism

Karaite Judaism or Karaism (Template:Pron-en; Hebrew: קָרָאִים, Modern: Qaraʾim, Tiberian: Qārāʾîm, meaning "Followers of the Hebrew Scriptures, or Biblical Judaism"), is a Jewish movement even though most of its disciples are not considered as Jews by the vast majority of Jews. (See : "Who is jew ?" below)characterized by the recognition of the Tanakh as its scripture, and the rejection of Rabbinic Judaism and the Oral Law (the Mishnah and the Talmud) as binding. The movement crystallized in Baghdad, in present day Iraq.

When interpreting the Tanakh, Karaites strive to adhere to the plain, or most obvious meaning (p'shat) of the text. This is in contrast to Rabbinical Judaism, which strives to employ the methods of p'shat, remez (implication or clue), drash (interpretation, exegesis), and sod (deep, hidden meaning, identified with the Kabbalah).

At one time Karaites were a significant portion of the Jewish population .^[1]

Karaites today

Today it is estimated that there are as many as 30,000 Karaites or more worldwide, with 20,000-25,000 of them living in Israel.^[2] Other estimates of the size of the modern Karaite movement put the number at 4,000 Karaites in the United States^{[citation needed]}, about 100 families in Istanbul^{[citation needed]}, and about 12,000 in Israel^{[citation needed]}, most of them living in Ramla, Ashdod and Beer-Sheva.

In the early 1950s, the Israeli Chief Rabbinate originally objected to the immigration of Karaite Jews to Israel, and unsuccessfully tried to obstruct it. Today, Rabbi David Chayim Chelouche, the chief rabbi of Netayana is quoted in the Jerusalem Post as saying: "A Karaite is a Jew. We accept them as Jews and every one of them who wishes to come back [to mainstream Judaism] we accept back. There was once a question about whether Karaites needed to undergo a token circumcision in order to switch to rabbinic Judaism, but the rabbinate agrees that today that is not necessary." [May 22, 2007, "Laying down the (Oral) law by Joshua Freeman"]

Moshe Marzouk, one of the Egyptian Jews executed in 1954 for planting bombs at Cairo in the service of Israeli Military Intelligence (the Lavon Affair) was a Karaite. Marzouk was considered a hero and martyr in Israel; however, his Karaite identity was downplayed in official publications, which usually just described him as "an Egyptian Jew".

In Israel, the Karaite Jewish leadership is directed by a group called "Universal Karaite Judaism". Most of the members of its Board of Hakhams are of Egyptian Jewish descent.

There are about 4,000 Karaites living in the United States. The Synagogue, KJA Congregation Bnei Israel, is located in Daly City, California which is a suburb of San Francisco. It is the only Karaite synagogue in the United States with a permanent dedicated facility. See, [2] The leaders of the congregation are of Egyptian Karaite Jewish background. One notable congregant, Mark Kheder, the Synagogue's treasurer, has described his internment in an Egyptian prisoner of war camp during the 1967 Six Day war. The congregation's Hackam Joe Pessah was also amongst those who were arrested by the Egyptian government.

On 1 August 2007, some members of the first graduating class of Karaite Jewish University were converted, representing the first new authorized members into Karaite Judaism in 500 years.[3] At a ceremony in their Northern California synagogue, ten adults and four minors joined the Jewish people by taking the same Oath that Ruth took. Their course of study lasted over one year. This conversion comes 15 years after the Karaite Council of Sages reversed its centuries-old ban on accepting converts.^[3] On 17 February 2009 the second graduating class of converts took the oath this included 11 adults and 8 minors. One of these, Isaac Kight, an attendee of the KJA synagogue in Daly City had previously practiced Rabbinic Judaism.

There are about 80 Karaites living in Istanbul, Turkey, where the only Karaite synagogue in Turkey, the Kahal haKadosh be Sukra bene Mikra, is still functional in the Hasköy neighbourhood in the European part of the city.

Karaite beliefs

Karaites believe they observe the original form of Judaism, as prescribed by God in the Tanakh, and reject what they consider to be later additions to the Tanakh such as the Oral Law of Rabbinic Judaism. They place the ultimate responsibility of interpreting the Tanakh on each individual. Karaism does not reject Biblical interpretation but rather holds every interpretation up to the same objective scrutiny regardless of its source.

Karaites believe in an eternal, one, and incorporeal God, Creator of Universe, who gave the Tanakh to humankind, through Moses and the Prophets. Karaites trust in the Divine providence and hope for the coming of the Moshiach.

Views on the Mishnah

Karaites do not accept the Mishnah because:^[4]

The Mishnah quotes many conflicting opinions.
The Mishnah doesn't go on to say in which opinion the truth lies. Rather, the Mishnah sometimes agrees with neither one nor the other, contradicting both.
They argue that the truth of the oral law given to Moses could only be in one opinion, not many opinions.
They question why the Mishnah does not solely speak in the name of Moses.
The Oral Law is not mentioned even once in the entire Tanakh.
When God told Moses to come up to Mount Sinai to receive the Torah He said: "Come up to me into the mountain, and be there: and I will give you tablets of stone, and a law, and commandments which I have written;" (Ex 24,12). The text states the commands are written, and no mention is made of an Oral Law.
When Joshua read the Torah to Israel every command Moses had given was read from the written text of Torah. Implying there was no command that Moses gave, which hadn't been written down. “After that, he read all the words of the Law, the Blessing and the Curse, just as is written in the Book of the Law. There was not a word of all that Moses had commanded which Joshua failed to read in the presence of the entire assembly of Israel” (Joshua 8:34-8:35)
The Tanakh reports that the written Torah was both lost and completely forgotten for over 50 years and only rediscovered by the Temple priests (2Ki 22,8; 2Chr 34,15). It is inconceivable that an Oral Law could have been remembered when even the written Law was forgotten.
The words of the Mishnah and Talmud are clearly the words of men living in the 2nd-5th centuries CE, stating "Rabbi Eliezer says this... while Rabbi Akiva says that..." in contrast to the Torah which states "YHWH spoke to Moses saying, speak to the Children of Israel that I command them saying..."
The Torah states "You shall not add to the word which I am commanding you, nor take away from it, that you may keep the commandments of YHWH your God which I command you." (Deut 4:2) It is forbidden to add an Oral Law to the Torah, since it's the opinions of rabbis, not commands from God.

Karaite interpretations of the Torah

Theoretically, most historical Karaites would not object to the idea of a body of interpretation of the Torah, along with extensions and development of halakha. In fact, several hundred such books have been written by various Karaite sages throughout the movement's history, though most are lost today. The disagreement arises over the perceived exaltation of the Talmud and the writings of the Rabbis above that of the Torah, so that, in the view of Karaites, many traditions and customs are kept that are in contradiction with those expressed in the Torah. This is seen especially by the fact that the Karaites also have their own traditions that have been passed down from their ancestors and religious authorities. This is known as "Sevel HaYerushah", which means "the yoke of inheritance." It is kept primarily by traditional Egyptian Karaites, and any tradition therein is rejected if it contradicts the simple meaning of the Torah.

For those Karaites who do not have such an "inheritance" or "tradition," they tend to rely heavily upon just the Torah and those practices found within it, as well as adapting Biblical practices into their own cultural context. This lack of tradition could be for many reasons; one is that many modern Karaites are the result of the Karaite revival in large part due to the World Karaite Movement, a revival group started by Nehemia Gordon and Meir Rekhavi in the early 90's. Another may be the fact that Karaite communities are so small and generally isolated that their members generally adopt the customs of their host country. A prime example of this would be the beginnings of cultural assimilation of traditional Israeli Karaites into mainstream society.

The calendar

Karaites use the observational form of the Hebrew calendar used by Jews in the Land of Israel until at least the end of the Second Temple period. Under that system, a new month (Rosh Chodesh) commences with the observation of a new moon in Israel, and the start of new year in the first biblical month is based the observation of the ripeness of barley (called the Aviv). Before quick worldwide communication was available, Karaites in the Diaspora used the calculated form of the Hebrew calendar used by Jews in general, for convenience. ^{[citation needed]}

The Shabbat

As with other Jews, during the Jewish Sabbath (Shabbat), Karaites attend synagogues to worship and to offer prayers. However, most Karaites refrain from sexual relations on that day. Their prayer books are composed almost completely of biblical passages. Karaites often practice full prostration during prayers, while most other Jews only pray in this fashion on Rosh Hashana and Yom Kippur.

Unlike Rabbinic Jews, Karaites do not practice the ritual of lighting candles before Shabbat (lest one unintentionally violate the Shabbat, as kindling a fire is a prohibition on Shabbat). This ritual may also have been instituted as anti-Karaite Rabbinic 'halachah' in the Middle Ages. [Ref: Jewish Book of Why V.1] The written Torah does not contain the commandment, as the rabbis have decreed, to light Shabbat candles. Additionally, Karaites interpret the biblical prohibition against kindling a fire on the Shabbat as prohibiting a fire from continuing to burn that was lit prior to the Shabbat. Historically Karaites refrained from utilizing or deriving benefit from light until the Sabbath ends, but modern Karaites use fluorescent light power hooked up to a battery that is turned on prior to Shabbat. Many observant Karaites either unplug their refrigerators on shabbat or turn off the circuit breakers. Purchasing electricity that is charged on an incremental basis during the Shabbat is viewed as a commercial transaction that the Tanakh prohibits. Theoretically these practices are not universal, since different readings of the scriptural Sabbath prohibitions could yield a variety of points of view.

Sefirat Ha'omer and Shavuot

The Karaite method of Counting of the Omer See,[4] is different from the Rabbinic method. The Karaites understand the term "morrow after the Sabbath" in Leviticus 23:15-16 to refer to the weekly Sabbath, whearas Rabbinic Judaism interprets it as referring to the day of rest on the first day of Hag Ha'matzot. So while mainstream Judaism begins the count on the 16th of Nisan and celebrates Shavuot on the 6th of Sivan, Karaites count from the day after the weekly Sabbath to the day after the seventh weekly Sabbath and celebrate Shavuot on whichever calendar date it happens to fall.

Tzitzit

Karaites wear tzitzit with blue threads in them, though it is very important to note that not all tzitzit with blue threads are from Karaite origins. In contrast to Rabbinic Judaism, they believe that the techelet (the "blue"), does not refer to a specific dye. The traditions of Rabbinic Judaism used in the knotting of the tzitzit are not followed, so the appearance of Karaite tzitzit can be quite different from that of Rabbanite tzitzit. Contrary to some claims, Karaites do not hang tzitzit on their walls.^[2]

Tefillin

Contrary to the beliefs of some, Karaites do not wear tefillin in any form. According to the World Karaite Movement, the Biblical passages cited for this practice are metaphorical, and mean to "remember the Torah always and treasure it." This is because the commandment in scripture is "And these words, which I command thee this day, shall be upon thy heart"… "And thou shalt bind them for a sign upon thy hand, and they shall be for frontlets between thine eyes." (Deuteronomy 6:5,9) Since words cannot be on one's heart, or bound on one's hand, the entire passage is understood metaphorically.^[2] Furthermore, the same expressions ("And thou shalt bind them for a sign upon thy hand" as well as "and they shall be for frontlets between thine eyes") are used in Exodus 13:16 to refer to the ritual of redeeming the first born, indicating that, from a Karaite perspective, they must be metaphorical in nature (because one could never tie the actual ritual to themselves).

Mezuzot

Like Tefillin, Karaites interpret the scripture that mandates inscribing the Law on doorposts and city gates as a metaphorical admonition, specifically, to keep the Law at home and away. This is because the previous commandment in the same passage is the source for Tefillin for Rabbinic Judaism, and is understood metaphorically due to the language. As a result, the entire passage is understood as a metaphor. Therefore, they do not put up mezuzot, although many Karaites do have a small plaque with the Aseret haDibrot on their doorposts.

However there are exceptions. An account in the 19th century, tells of a Karaite synagogue in Constantinople that had a mezuzah^[5]. In Israel, in an effort to make Rabbinic Jews comfortable, many Karaites do put up mezuzot.

Mamzerim

In both Deuteronomy 23:2, and Zechariah 9:6, the Hebrew word "Mamzer" is referenced similar to that of the nations of Ammon, Mo'av, Edom, Egypt, Tyre, Zidon, Ashkelon, Gaza, Philistia, and etc. From such, Karaites have come to consider the most logical understanding of the Hebrew word "Mamzer", which modern Rabbinical Jews understand to refer to either children born from adultery or from incest (Talmud, Masechta Yevamos), to actually speak of a nation people. Karaites think that such an understanding fits perfectly into the context of both Deuteronomy 23 and Zechariah 9, and several Medieval Rabbinical Jewish sages felt it necessary to debate this topic with Medieval Karaite Jewish sages.

Four Species

It is a commandment to build the roof of the Succah out of the four species, not to shake them in four directions as Rabbinic Judaism followers do. Pri Eitz Hadar or "fruit of the splendorous tree" is identified as an olive on it's branch, instead of an Etrog. Due to the fact that it is identified as such in Nehemiah 8:15, and Israel is instructed to make Succot out of the four species in the same passage. See also Etrog haKuschi.

Who is a Jew?

Karaite Judaism follows patrilineal descent, meaning a Jew is someone whose father is Jewish, or who has undergone conversion. If someone's mother is Jewish but their father is not, unless they have formally joined the people of Israel, they are not a Jew. If a person's father is Jewish and their mother is not, then they are Jewish. The reason being that all descent in the Tanakh is traced patrilineally. The rule of patrilineal descent applies for multiple generations, meaning if all of someone's ancestors are Jews, except their father's father's father, then they are not Jewish. Likewise, if a person's father's father's father is a Jew, they are Jewish, even if they have no other Jewish ancestry.

There are instances in the Hebrew Bible of Israelite men marrying non-Hebrew women, and the children, without question, are Israelites. Often there is no indication the women converted to Judaism, some even coming from pagan priestly families. Examples include Issachar, Zebulun, Dan, Naphtali, Gad, and Asher whose mothers were Bilhah, and Zipah, non-Hebrew concubines. Ephraim and Manasseh, whose mother was Asenath, an Egyptian and the daughter of a pagan priest. Judah's sons, Er, Onan and Shelah whose mother was Shua, a Canaanite woman. Gershom and Eliezer, the sons of Moses, whose mother was the Midianite Zipporah, the daughter of Jethro the priest of Midian (Moses then also married an Ethiopian woman). Obed, the grandfather of King David, whose mother was Ruth the Moabite, who had joined herself the people of Israel. Absalom, a son of David who almost assumed the throne, was the son of Maacah, the daughter of King Talmai of Geshur. The first King of Judah under the divided kingdom was Rehoboam, whose mother was Naamah, an Ammonite woman.

All of the aforementioned offspring of mixed marriages involving Israelite men and gentile women were considered Israelites, including the founders of eight tribes of Israel, and Rehoboam who rose to become the King of Judah. The Children of Israel are the direct descendants of Jacob, regardless of whether their mother was or was not an Israelite. This is evidenced by the patrilineal genealogies given in the Tanakh, and statements from the Torah such as "...in order to establish you today as a people for Himself, and He Himself be your God, as He has spoken to you, and as He has sworn to your fathers, to Abraham, to Isaac, and to Jacob". Furthermore, in instances where a person is the offspring of a Hebrew mother and an non-Israelite man, they usually are not called one of the Children of Israel, as the children of mixed marriages involving an Israelite father are, but are referred to as someone whose "mother is an Israelite, and whose father is a ____". Implying that children whose whose father is descendant from Jacob are counted as Children of Israel; and those with gentile fathers are not counted as such. However it should be noted the People of Israel are made of both native born Children of Israel, and foreigners who have joined themselves to them, there being no distinction made between the native born and the stranger, and one Torah applying equally to both.

Examples of non-Israelites with an Israelite mother and gentile father include the son of the Egyptian man and Israelite woman who blasphemed the name, and Hiram who helped construct the first Temple, whose mother was a widow from the tribe of Naphtali and whose father was a Phoenician from Tyre.

However, anyone who formally accepts YHWH the God of Israel as his own God, the people of Israel as their own people, and is circumcised (males only), is a fully established member of the people of Israel (Jew), most Karaites believe this should be done in the form of a vow, see Exodus 12:43-49, Ruth 1:16, Esther 8:17, and Isaiah 56:6-7. Ezekiel the prophet states that strangers who have joined themselves to the Children of Israel will be given land inheritance among the Tribes of Israel during the final redemption, "And it shall be that you divide the land by lot as an inheritance for yourselves, and for the strangers who sojourn in your midst and who bear children among you. And they shall be to you as native-born among the children of Israel – with you they have an inheritance in the midst of the tribes of Israel. And it shall be that in whatever tribe the stranger sojourns, there you give him his inheritance,” declares the Master YHWH."

Karaite Conversion

In a strict biblical sense, any non-Jew who makes a vow accepting the God of Israel and the people of Israel as his own has undergone a biblical conversion in the same manner as Ruth the Moabite. However, modern religious institutions have established further requirements to ensure that converts understand the Jewish faith and are adequately educated before taking on this solemn vow. While these extra requirements may not be required by the Torah, they are part of the reality we must deal with in order for converts to be recognized as full-fledged Jews. It is generally a good idea to speak with a Karaite Hakham/Hakhamah (Hakham means leader; wise person) or knowledgeable Karaite before committing to undergo a conversion.

Converting to Judaism is a very serious step in one’s life. It is sometime asked whether a "conversion course" is even necessary and whether one could just 'announce his own conversion.' To this view Hakham Meir Y. Rekhavi has written: "...conversion to Judaism is not just a matter of accepting YHWH and His Torah, but also a matter of attaching oneself to the people of Yisrael, as the prophets mention on numerous occasions i.e. Isa. 56:3-8. Therefore part of one's conversion is to be recognized by Yisraelites as being part of the Children of Yisrael."

In order to convert to Karaite Judaism, one must first accept the following fundamental principles of Karaism as expressed in the Karaite Confession:

1. I believe in YHWH of Hosts as the only God, and renounce all others.

2. I believe in the Tanakh, the Hebrew Scripture, as the word of יְהוָה and the only religious authority and declare that all other writings, creeds, and doctrines are the words of men.

3. I undertake to study and keep the Tanakh, striving to interpret it according to its "plain meaning."

4. Doing righteousness and justice, as said to Avraham [Abraham] our father, peace be upon him: "For I have known him that he will command his children and his family after him ‘and keep the way of YHWH, to do righteousness and justice’" (Genesis 18:19).

5. Keeping the Ten Commandments.

Additionally, the Council of Sages will be required to review and approve each of our students prior to their conversion. A Bet Din will be appointed under the auspices of a Karaite Synagogue and the Certificate of Conversion will be signed by the Bet Din and the Chief Rabbi of Universal Karaite Judaism (UKJ) and maintained at their offices in Ramle, Israel. See,[5]

Declaration of faith:

1. The uniqueness and oneness of YHWH as God and Creator.

2. The truth of the Torah given to Moses and perfect nature of the Torah which requires no additions or supplement.

3. The belief in an ultimate reward for those who keep the Torah.

4. The holiness of the Temple in Jerusalem and its status as a place to turn in prayer.

5. The beginning of months in the biblical calendar according to the visibility of the crescent new Moon.

6. The beginning of years in the biblical calendar according to the state of the barley crops (Aviv) in the Land of Israel.

7. The truth and prophetic nature of the entire Tanakh.

8. The truth and holiness of the biblical Holidays and Feasts.

9. The eternal nature of YHWH who rules the universe.

10. The belief in a future era in which all mankind will worship the one true God. See,[6]

Rabbinic opinions

Rabbinic Judaism's scholars, such as Maimonides, write that people who deny the divine origin of the Oral Torah are to be considered among the heretics. However, at the same time Maimonides holds (Hilchot Mamrim 3:3) that most of the Karaites and others who claim to deny the "oral teachings" are not to be held accountable for their errors in the law because they are led into error by their parents and are thus referred to as a tinok shenishba, or a captive baby.

Rabbinic scholars have traditionally held that, because the Karaites do not observe the rabbinic law on divorce, there is a strong presumption that they are mamzerim (adulterine bastards), so that marriage with them is forbidden even if they return to Rabbinic Judaism. Some recent scholars have held that Karaites should be regarded as Gentiles in all respects, though this is not universally accepted. They hasten to add that this opinion is not intended to insult the Karaites, but only to give individual Karaites the option of integrating into mainstream Judaism by way of conversion.

In response to the position taken by the Karaites in regards to the authority of the Talmud, Orthodox Judaism counters by pointing to the innumerable examples of biblical commandments that are either too ambiguous or documented in such a concise fashion that proper adherence is absolutely impossible without the details provided by the Talmud.^[6]

Tefillin: As indicated in Deuteronomy 6:8 among other places, tefillin are to be placed on the arm and on the head between the eyes. However, there are no details provided regarding what tefillin are or how they are to be constructed.
Kosher laws: As indicated in Exodus 23:19 among other places, a kid may not be boiled in its mother's milk. In addition to numerous other problems with understanding the ambiguous nature of this law, there are no vowelization characters in the Torah; they are provided by the masoretic tradition. This is particularly relevant to this law, as the Hebrew word for milk is identical to the word for fat when vowels are absent. Without the oral tradition, it is not known whether the violation is in mixing meat with milk or with fat.
Shabbat laws: With the severity of Sabbath violation, namely the death penalty, one would assume that direction would be provided as to how exactly such a serious and core commandment should be upheld. However, there is little to no information as to what can and cannot be performed on the Sabbath. Karaites, nonetheless, do keep the Shabbat according to their own, different traditions and interpretations, as described in detail in the special section above.
Mezuzah:As indicated in Deuteronomy 6:9, a mezuzah needs to be placed on the doorposts of your house. However, there are no details regarding where on the doorpost, if it is all doorposts or just one, what words go in it, how the words should be written or how the mezuzah should be constructed.

For Karaites, in sum, the rabbinic interpretations above, as codified in oral law, are only one form of interpretation. They are definitely not divinely ordained for them, and therefore are also not binding as 'halacha' or practical conduct religious 'law.'

History of Karaism

The Karaite Synagogue in the Old City (Jerusalem)

Karaism appears to be a combination from various Jewish groups in Mesopotamia, that rejected the Talmudic tradition as an innovation. Some suggest that the major impetus for the formation of Karaism was a reaction to the rise of Islam,^[7] which recognized Judaism as a fellow monotheistic faith, but claimed that it detracted from this monotheism by deferring to rabbinical authority.

In the 9th century CE Anan ben David and his followers absorbed sects such the Isawites (followers of Abu Isa al-Isfahani), Yudghanites and the remnants of the pre-Talmudic Sadducees and Boethusians. It must be noted that the Boethusians were an offshoot movement of the Sadducees that differed on issues of purity, and calendarical issues. Anan led a polemic with the rabbinical establishment and later non-Ananist sects emerged, like the Ukbarites.

The dispute between Saadiah Gaon and the Karaites helped to consolidate the split between them.

Karaites, Sadducees, and Philo

Abraham Geiger posited a connection between the Karaites and the Sadducees based on comparison between Karaite and Sadducee halakha. However Dr. Bernard Revel in his dissertation on "Karaite Halacha" rejects many of Geiger's proofs. Dr. Revel also points to the many correlations between Karaite halakha and theology and the interpretations of the Alexandrian philosopher Philo. He also points to the writings of a 10th century Karaite who brings down the writings of Philo showing that the Karaites made use of Philo's writings in the development of their movement.

The Golden Age of Karaism

The "Golden Age of Karaism" was between 10th-11th centuries CE in which a large number of Karaitic works were produced in the central and eastern parts of the Muslim world. Karaite Jews were able to obtain autonomy from Rabbinical Judaism in the Muslim world and establish their own institutions. Karaites in the Muslim world also obtained high social positions such as tax collectors, doctors, and clerks, and even received special positions in the Egyptian courts. Karaite scholars were among the most conspicuous practitioners in the philosophical school known as Jewish Kalam.

According to historian Salo Wittmayer Baron, at one time the number of Jews affiliating with Karaism comprised as much as 40 percent of world Jewry, and debates between Rabbinic and Karaitic leaders were not uncommon.

Most notable among the opposition to Karaitic thought and practice at this time are the writings of Rabbi Saadia Gaon, which eventually led to a permanent split between some Karaitic and Rabbinic communities.

Aaron Ben Moses Ben Asher

Aaron ben Moses ben Asher lived in Tiberius during the first half of the 10th century. His family had been involved in creating and maintaining the Masorah for either five or six generations. Ben-Asher rapidly gained fame as the most authoritative of the Tiberias masoretes, and, even after his death, his name continued to hold respect.

In 989 CE, an unknown scribe of a former Prophets manuscript vouched for the care with which his copy was written by claimiing that he had vocalized and added the Masorah "from the books that were vocalized by Aaron ben Moses Ben-Asher."

Rambam, by accepting the views of Ben-Asher (though only in regard to open and closed sections), helped establish and spread his authority. Referring to a Bible manuscript then in Egypt, he wrote: "All relied on it, since it was corrected by Ben-Asher and was worked on and analyzed by him for many years, and was proofread many times in accordance with the masorah, and I based myself on this manuscript in the Sefer Torah that I wrote"

Since most Torah scribes today continue to rely on the writing rules of Rambam as their guide, the Masorah as established by Aaron Ben Moses Ben Asher was influential indeed.

His vocalization of the Bible is still, for all intents and purposes, the text Jews continue to use.

Moreover, Aaron ben Moses ben Asher was the first to take Hebrew grammar seriously. He was the first systematic Hebrew grammarian. His Sefer Dikdukei ha-Te'amim (Grammar of the Vocalizations) was an original collection of grammatical rules and masoretic information. Grammatical principles were not at that time considered worthy of independent study. The value of this work is that the grammatical rules presented by Ben-Asher reveal the linguistic background of vocalization for the first time. He had a tremendous influence on the world of Biblical grammar and scholarship.

From documents found in the Cairo Geniza, it appears that this most famous masorete (and, possibly, his family for generations) were also, incidentally, Karaites.

It should not be surprising to discover that many masoretes, so involved in the Masorah, held Karaite beliefs. After all, it was the Karaites who placed such absolute reliance on the Torah text. It would be natural that they would devote their lives to studying every aspect of it.

The surprising element was that being a Karaite didn't disqualify Aaron ben Moses ben Asher in the eyes of Rabbinic Jews (like Rambam).

With one exception:

It was known that Saadia Gaon had written against the Karaites. In his critiques, Saadia mentioned a "Ben Asher." Until recently, it never occurred to Jewish scholars to associate the "Ben Asher" of Saadia's diatribe with the famous Aaron ben Asher of Tiberius. After all, Aaron ben Asher was respected throughout the Jewish world. The Karaites were considered outsiders. It was unthinkable that traditional "normative" Jews would accept the work of a Karaite.

Recent research indicates, however, that it is probable that the subject of Saadia's attack was Aaron ben Moses ben Asher.

In his work Sefer Dikdukei ha Te'amim, Aaron ben Asher wrote, "The prophets... complete the Torah, are as the Torah, and we decide Law from them as we do from the Torah." That's pretty Karaitic. It also has forced scholars to re-evaluate the relationship between Rabbinic Jews and Karaite Jews in the 10th century despite the writings of Saadia Gaon. See,[7]

Russian Karaites

During the 18th century, Russian Karaites spread many myths externally, which freed them from various anti-Semitic laws that affected other Jews. Avraham Firkovich helped establish these ideas by referring to the tombstones in Crimea that bear inscriptions stating that those buried were descendants of the Lost Tribes of Israel. Other deflections included claiming to be among those Jews with a Khazar origin, or claiming that Karaites were otherwise not strictly Jewish descended. These actions were intended to convince the Russian Czar that Karaite ancestors could not have killed Jesus; that thus their descendants were free of familial guilt (which was an underlying reason or pretext given at that time for anti-Semitic laws). In 1897, the Russian census counted 12,894 Karaites in the Russian Empire.^[8]

Crimean and Lithuanian Karaites

The Karaim (Turkish Karaylar) are a distinctive Karaite community from the Crimea. Their Turkic language is called Karaim. According to a Karaite tradition several hundred Crimean Karaites were invited to Lithuania by Grand Duke Vytautas to settle in Trakai ca. 1397. A small community remains there to this day, which has preserved its language and distinctive customs, such as its traditional dish called "kibinai", a sort of meat pastry, and its houses with three windows, one for God, one for the family, and one for Grand Duke Vytautas. This community has access to two Kenessas. Until recent years the vast majority of Karaites in the world were Qaraylar. Qaraylar might be the only group which most authentically preserves the ancient Karaite ideas of Abu Isa and Jacob Qirqisani. As a result of Karaites divorcing their movement from Judaism at large in previous centuries, the Moetzet Chachamim committee promotes the exclusion of the Karaylar Jews from Universal Karaism and Aliyah.

Spanish Karaites

During the 10th and 11th Centuries, Karaite Jews in Spain had become "a force to be reckoned with." In Castile, high-ranking Rabbinical Jews such as Joseph Ferrizuel persuaded the king to allow the persecution and expulsion of Karaite Jews. With royal assistance, Rabbi Todros Halevi and Joseph ibn Alfakhar successfully drove out a large portion of the surviving Karaite population.

Karaite writings

Karaism has produced a vast library of commentaries and polemics, especially during its "Golden Age." These writings prompted new and complete defenses of the Mishnah and the Talmud, the culmination of these in the writings of Saadia Gaon and his criticisms of Karaism. Though he opposed Karaism, the Rabbinic commentator Abraham Ibn Ezra regularly quoted Karaite commentators, particularly Yefet ben Ali, to the degree that a legend exists among some Karaites that Ibn Ezra was ben Ali's student.

The most well-known Karaite polemic is Isaac b. Abraham of Troki's Hizzuk Emunah (חיזוק אמונה) (Faith Strengthened),^[9] a comprehensive Counter-Missionary polemic, which was later translated into Latin by Wagenseil as part of a larger collection of Jewish anti-Christian polemics entitled Tela Ignea Satanæ, sive Arcani et Horribiles Judæorum Adversus Christum, Deum, et Christianam Religionem Libri (Altdorf, 1681) (translation: 'The Fiery Darts of Satan, or the Arcane and Horrible Books of the Jews Against Christ, God, and the Christian Religion'). Many Counter-Missionary materials produced today are based upon or cover the same themes as this book.

Scholarly studies of Karaite writings are still in their infancy.

References

^ A.J. Jacobs, "The Year of Living Biblically", p69.
^ ^a ^b ^c Joshua Freeman. "Laying down the (Oral) law". The Jerusalem Post.
^ Karaites hold first conversion in 500 years. 2 August 2007, JTA Breaking News.
^ Books of the wars of YHVH by Salmon ben Yeruham. 3 chapters translated into English
^ Bonar, Andrew Alexander and M'Cheyne, Robert Murray. Narrative of a Mission of Inquiry to the Jews from the Church of Scotland in 1839 , (1842) W. Whyte and Co.
^ Rietti, Rabbi Jonathan. The Oral Law: The Heart of The Torah, [1]
^ Oesterley, W. O. E. & Box, G. H. (1920) A Short Survey of the Literature of Rabbinical and Mediæval Judaism, Burt Franklin:New York.
^ Results of the Russian Empire Census of 1897, Table XII (Religions)
^ a translation of which can be found at http://faithstrengthened.org/

External links

General Karaite links

Karaite Insights Website
Karaite Insights Blog
World Karaite Movement
orahsaddiqim.org (Anti-Missionary)
Chizzuk Emunah (Faith Strengthened)
Karaite Jewish University
Teachings of Hakham Meir Rekhavi
Karaite Judaism teachings in English
Resources > Medieval Jewish History > Karaim The Jewish History Resource Center, Project of the Dinur Center for Research in Jewish History, The Hebrew University of Jerusalem
A Brief History of Jewish Sects
www.karaim.net in Hebrew
Encyclopaedia of the Orient : Karaism
Museum of Tolerance The Simon Wiesenthal Center
Intuitive Knowledge of God in Medieval Jewish Theology by Jose Faur, contrasting the intuitive theology of the medieval Rabbanites with the hyper-rationalism of the Karaites

Karaite Judaism by region

USA

Karaite Jews of America (KJA) - Congregation Bnei Yisrael (Daly City, California)
Congregation Orah Saddiqim This site is not accessible on Shabbat and is thus unavailable from 1:00 a.m. Eastern Time (6:00 UTC) on Friday until 1:00 a.m. Eastern Time (6:00 UTC) on Sunday in order to account for the differences in time zones. (Albany, New York)
Karaites USA (Daly City, California)
Qahal Benei Miqra Synagogue Project (Hedgesville, West Virginia)

Eastern Europe

Karaite Spiritual Bakhtavy Academy
Central Spiritual Board of the Russian Karaites Aboard
http://www.cesnur.org/2003/vil2003_kizilov.htm
http://www.berkovich-zametki.com/Nomer41/Kizilov1.htm
http://www.berkovich-zametki.com/Nomer35/MN55.htm
Karaim website Information about Turkic/Crimean Karaites
FORUM Karaite judaism / Czech republic in Czech
Karaimi Polscy in Polish
World Congress of the European Turkic Karaites
karaitský judaismus in Czech
karaite judaism in Polish

Israel

Spanish persecution of Karaites

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[1] A.J. Jacobs, "The Year of Living Biblically", p69.

[jpost-2] Joshua Freeman. "Laying down the (Oral) law". The Jerusalem Post.

[3] Karaites hold first conversion in 500 years. 2 August 2007, JTA Breaking News.

[Salmon-4] Books of the wars of YHVH by Salmon ben Yeruham. 3 chapters translated into English

[5] Bonar, Andrew Alexander and M'Cheyne, Robert Murray. Narrative of a Mission of Inquiry to the Jews from the Church of Scotland in 1839 , (1842) W. Whyte and Co.

[6] Rietti, Rabbi Jonathan. The Oral Law: The Heart of The Torah, [1]

[7] Oesterley, W. O. E. & Box, G. H. (1920) A Short Survey of the Literature of Rabbinical and Mediæval Judaism, Burt Franklin:New York.

[8] Results of the Russian Empire Census of 1897, Table XII (Religions)

[9] translation of which can be found at http://faithstrengthened.org/

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