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Karaite Judaism

The Karaism can also be written, or is a stream of Judaism scripturalist because based solely on the , that is to say the Hebrew Bible and the rejection of the Oral Law. It is therefore in opposition to Pharisaic Judaism , more exactly in rabbinic Judaism. Its adherents are called Karaites or Karaite ( sometimes nicknamed or ("son" or "masters of ").

Originally, the word "Karaite" and "Karaite" (both versions most often encountered in French to designate the followers) are interchangeable. As the nineteenth century , however, the Karaites living in the Tsarist empire (and only them) are redefined as primarily a people distinct from the Jewish people, an ethnic Turkish Tatar , practicing a specific religion after the Mosaic and with his tongue own. The custom was widespread enough then to designate the supporters of this new approach as "Karaites" or "Qaraylar or the First Temple. The Al-Yaakov Hakham Qirqissani thus wrote to the ninth century and qu'ananites Karaites were two separate groups. Some historians also recognize an origin of pre-ananite Karaism, not necessarily back that far.

The Karaism enjoyed a golden age of the ninth century to the eleventh century, according to some sources being adopted by 40% of the world Jewish population, both in Europe and the Arab world . His influence waned gradually, and there are currently more than 30,000 Karaites in the world, including 20 to 25 000 in Israel , mainly in Ramle , Ashdod and Beersheba.

Karaite synagogue in Jerusalem

Summary

/ / Foundations of Karaism

At the base of Karaism membership is the only religious law written (Hebrew Bible), not oral tradition inherited. The Karaites do not reject both the Talmud (corpus documenting the Jewish oral tradition ) and the rabbis assumed that the nature of God revealed in the Talmud and the rabbis' monopoly on halakha and exegesis of sacred texts.

The version of the written religious law recognized by the Karaites is identical to that of Rabbinites: the Tanakh Hebrew as determined by Masoretes. As noted in the French website of the Association of American Karaites (Karaite Jews of America), "the Karaites, like all Jews , all recognize the Tanakh , the Hebrew Bible, that is to say not only the Humash or Pentateuch , but also the Books of the Prophets ( Nevi'im ) and hagiographers Books ( Ketuvim ) .

In other areas, such as theology , there are generally strong similarities, although some European groups have developed innovations.

Finally, details of ritual between the two groups, but also the Karaite communities together. Indeed, given the fundamental principle of personal interpretation of sacred texts, rituals and principles of Karaism may vary from one group to another, even between people, at least to some extent. The Karaism a religious movement is much less homogeneous than the Rabbinic Judaism which he opposes, and this rejection of the rabbinate who unites.

Rejection of the Oral Torah

Main article: Oral Torah.

The Bible shows from the time of Nehemiah 's constant recourse to the exegesis of the text in order to restore the rites "forgotten" . We also discern since the third century BCE at least a tendency of some to rely on the Oral Torah , an oral exegetical tradition, the source of traditions and commandments not explicitly included in the written Torah , although according to his supporters back to Moses on Mount Sinai . This trend was speaking in the first century BCE through movement Pharisee , which vigorously opposed the party Sadducees , whose ranks were formed by the nobility Priestly. The Sadducees (some Karaites, but not all, consider to be the successor), no credit to any source other than the written Torah ( Pentateuch ) to determine the religious law . The confrontation between the Pharisees, the forerunners of orthodox Judaism today, Sadducees and turned sharply to the advantage early in the fall of the Second Temple of Jerusalem in 70 CE. Indeed, the Sadducees were a priestly group linked to the Temple of Jerusalem , while the doctrine of the Pharisees allowed to rest not only worship on the Temple, but also prayer and study. It is not impossible that Sadduccean isolated and minority factions have survived.

Supplement to the written Torah, the Oral Torah had long been the subject of a prohibition in writing , intended to maintain momentum. But from the oral corpus on expanding, it was documented in several stages. The first consisted in the second century of the Common Era to write the Mishna and Tosefta. The Mishna "presents itself as a code of law, somehow the decrees of the Biblical law , and the Tosefta is in a first comment. In these two texts adds the Baraita , who remained and regrouped oral traditions in non-compiled the Mishna.
Each section of the Mishnah was himself the subject of oral comments between the Second and the Fifth Century , which were compiled in the Gemara . "It all Mishnah (laws) and Gemara (commentary on the laws "

However, if the self-righteousness was established standard after the destruction of the Second Temple of Jerusalem , the principle on which it was based, namely the validity of the oral law, was far from unanimous. Besides the Sadducees , for which the oral Torah compiled without popular traditions religious value, there were other currents scripturalists non-Sadducees which are without doubt the foundation of historical Karaism.

The Karaism will recognize that Elohim as God, the prophets of the Tanakh (Hebrew Bible) as his own envoys, and their words as the only word of God. He denies the Oral Torah as it is presented as revealed thus equivalent authority. It is neither prohibited, nor even necessarily advisable to follow it (except for passages that Karaites consider contrary to the written text), but not present it as a human would seriously threaten the primacy of speech divine, and would be contrary to the precepts laid down in Deuteronomy not to add or subtract to the Act .

Arguments against the Karaites of the Oral Torah

The Karaites note that no one indisputable reference in the oral Torah peshat of Mikra (the text of the Bible in its most obvious). Instead, the Karaites consider evidence militate against the assumption of Oral Torah given by God at the same time he gave the written Torah:

  • God specifically recommended in Deuteronomy not to add nor subtract from the Torah .
  • The book of Exodus 24:12 mentions "the Torah and the Mitzvah that I have written. "
  • The second book of Chronicles indicates that the Torah was lost and that the people of Israel had found no Torah for fifty years, and the second book of Kings 22:8 a Torah scroll was found. The Karaites are skeptical that the oral Torah has been preserved while the written Torah itself had been lost.

In the same vein, the Karaites believe that the Oral Torah in many places contradicted the written Torah, which would be impossible if they were from the same divine source.

More indirectly, the Karaites can not admit that a received tradition of God can be so many variations and disputes. The many comments, sometimes conflicting, that raises the Oral Torah or its relationship with the written Torah seems to them a hint of imperfection, in contradiction with the divine origin of the oral law.

Finally, the oral Torah constantly added many comments, which are based on comments earlier, but not directly on the written Torah as it was given. The man is prone to error, the comments of rabbis today could be based on errors, which go then accumulate.

Exegesis personal

Corollary of the refusal of the oral law, the Karaites reject the principle rabbinical Emounat Khakhamim of "faith in the sages . According to this principle, every pious Jew must give a rabbi , well versed in the oral Torah and its interpretations, which will guide his life, at least religious. The terms "wise", "great in the Torah," "lights" or "decision" means the most important rabbis, who "have access to the" highest knowledge " . The authority of the rabbis, and more specifically the great "wise" in the interpretation of the Torah, can not be called into question by one of his peers. Accordingly, one can not dispute the opinion of a wise than the previous generation if based on another sage of the previous generation.

The Karaites, or if they reject the necessity of biblical exegesis, or even the need for an oral tradition , refutes this "deification" of predecessors and experts, and do not hesitate to depart if they believe their teachings remain more loyal to the obvious meaning (most obvious) of the verses in their biblical exegesis , both homiletic than legalistic.

At the base of the stands so Karaism personal exegesis. Karaite literature reports late this initiative to Anan ben David , who reportedly told his followers to "look good in the Torah, and not . Daniel al-Qumisi also enjoined not to base their religious practice on the words of God, and not other sources, which would effectively remove the man of God.

Despite this lack of standard interpretative absolute movements Karaites knew how to avoid anarchy. The hakhamim , unless they have a community role as prominent as that of the rabbis , were still considered important authority if not definitive, and this in terms of exegesis, halacha and tradition, and exegeses individual tended to conform to theirs.

Moreover, the Karaites adopted ha'ataqa, the principle of majority in the field of exegesis, choosing interpretations that satisfies the largest number (minority interpretations are not relegated to the same, provided it is based on peshat ).

In his Aderet Eliyahu, the Hakham Bashiyatzi Eliyahu (1420-1490) wrote that hakhamim a generation have the ability to issue decrees that the whole community must observe

The Karaites, however, refuse any earlier as definitive exegesis, including that of hakhamim, although they hold strongly considered. The last Hakham al-Akbar (1934-1956) of the community of Cairo, Tuvia Levi Babovich Egyptian Russian origin, met the objection that the Karaism develop a code like the rabbani , pressing the non- -final decrees hakhamim: "Many researchers have established the difference between the foundations of faith and those of Rabbinites Karaites, in that the Karaism each generation builds on the Torah written, and the possibility of the hakhamim generation to change the customs and laws according to the time without deviating to right or left of the letter, while the rabbinic Judaism is based on the words of the wise , which take precedence over the words of the Torah. "

Pillars of the Karaite Halakha

The front page of the Leningrad Codex , a Bible from the tenth century was, as most codes Masoretic , possession Karaite.

The three pillars Karaism exegetical to determine the halakha (religious laws and regulations):

The first and most important is the Mikra itself, that is to say all the (commandments, prescriptions), positive and negative, that Moses received on Sinai and embodied in the Torah written (the Hebrew Bible , specifically the Pentateuch ). Although the Karaite favor its interpretation as the simple meaning of the verses , they reject the appellation of "literalist", considering themselves more as "contextualist" .

Mikra has the absolute standard of value and no law or interpretation may be enacted that contradicts the apparent meaning. In this limit, the interpretation is left to the discretion of each believer. The version of the Tanakh used by the Karaites is identical to that of Rabbinites . All rely on the Masoretic text. The oldest known copies of the Masoretic text, the Aleppo Codex of Leningrad or the Cairo Karaite communities belonged to, and they consider that Masoretes were themselves Karaites, which point is controversial.

The second is the Heqesh (deduction or logical interpretation), that is to say the hermeneutic Karaite, similar to the Rabbanite. It is used by Posqim (decision makers) to fix the Karaite Halakha (religious law) in the cases described in detail in the under- Torah. These deductions can be linguistic or logical. Anan ben David used the 13 principles of Rabbi Ishmael , whom he recognized a logical but not proven .

The third is the Sevel HaYerousha (Burden of Inheritance), a set of rules and customs, as the (circumcision) or (ritual slaughter of animals), transmitted orally from generation to generation, sometimes even supposedly predate the giving of the Torah to Moses (the circumcision goes by Bible to Abraham , and therefore predates Moses). Given the distrust of the Karaites to the non-written sources, it is understood that the use is restricted Sevel Hayerousha practices explicitly mentioned but not described in the Hebrew Bible. These rules are observed, provided they do not contradict the written Torah and be an extension of it (eg, shehita based on the prohibition of consuming blood). Often quite similar to the rites described in the Talmud , the Karaites did not, however, confer the status of these traditions mitzvot of divine origin, unlike Rabbinites.

Theological Principles

While hotly debated Rabbinites Karaites and points of law ( mitzvot ) and practice, they were largely in agreement on theology.

A century before the formulation of Moses Maimonides , the Hakham Yehuda ben Eliya Hadassi exhibited at Constantinople principles of faith in his Eshkol ha-kofer (1148):

  1. God is the Creator of all created beings.
  2. God is transcendent and has no equal or partner.
  3. The entire universe was created.
  4. God called Moses and other prophets of the biblical canon.
  5. The Law of Moses alone is true.
  6. Knowing the language of the Bible (the Hebrew ) is a religious duty.
  7. The Temple of Jerusalem is the palace of the Master of the world.
  8. Belief in the resurrection, contemporary with the coming of the Messiah son of David.
  9. Final Judgement.
  10. Compensation.

These principles are quite similar to the thirteen principles of Maimonides , with the exception of Articles 5 and 6, which put the emphasis on the rejection of the Oral Law and the obligation to learn Hebrew.

The Karaites adhere to belief in eschatological coming of the Messiah and the resurrection of the dead , and why are based on biblical sources . In this area, the Karaites thus have a belief very similar to that of Jews Rabbinites, but differ fundamentally with the Sadducees (who did not believe), another current scripturalist (based on writing), some Karaites consider yet they are the heirs . Adherents to this view attempt to resolve the paradox by postulating the existence of several common Sadducees on the one hand, and a possible earlier this current belief in the resurrection of the dead on the other .

Rites and customs Karaites

"Lifestyle Karaite, very quickly considered heretical by orthodox Judaism, was distinguished by a more rigorous application of the Act , but also by various rituals.

Interior kenessa Karaite the moshav Matzliah

Offices of prayer and places of worship Karaites

The Karaites pray three times a day with reference to the Book of Daniel . Their liturgy is more restricted than that of Rabbinites and mainly comprises the reading of verses from the Torah. The ritual may have been influenced by the Islam , the prostration is far more practiced than in Rabbinites who do that on Yom Kippur. But the Karaites deny that Muslim influence, and are based on biblical sources, such as the Book of Daniel .

There aa no " clergy ". The only legitimate authority is that of the priests of the temple of Jerusalem , missing since the destruction of it in 70 CE, only the priests of the temple reconstruction could restore. So in theory everyone can participate in the organization of worship, although in practice the Hazzanim (singers) and hakhamim (sages) held a religious role more important. Karaite community in Cairo on the eve of his emigration to Israel, the priests, although denying any reference to the Rabbinate of Cairo, is wearing the title of Rabbi , that of hakham .

The Karaites do not use the term beth Knesset (synagogue), but he, too distant from kenessa (both terms are derived from the Hebrew Knesset, meeting). They see their kenessa as a miniature temple, a place where the central and unique man communing with his Creator. Any person entering the place of prayer must be clean and free of ritual impurity, as in his body as his clothes. The shoes, which may have sprained unclean places, should be left at the entrance. The Karaites trace this custom to Moses and Joshua , whom God ordered to remove their shoes for the place where they are devoted. Their critics accuse them of having Rabbinites resumed a Muslim custom.
The floor is covered with tapestries, to respect the rules of prayer, prayers deducted described in the Tanakh. It is forbidden to enter after having consumed alcohol, based on Leviticus 10:9.

In architectural terms, and synagogues kenessot differ little. According to the description of the rituals of the community of Cairo , on the eve of his emigration to Israel , between 1947 and 1968: "The .

Karaite Calendar and Festivals

The calendar used by the Karaites is unlike that of Rabbinites or predetermined or based on the calculation, but on observing the moon : the first of the month is determined by observation of the first net moon after the disappearance of the moon the previous month, that is to say the new moon. The rest was the method used by all before the breakup of the Sanhedrin. Thus, "the Karaites reject .

The month of ripening grains of barley in the land of Israel is the sign of the Aviv , which normally falls during the month of Nissan , and marks the beginning of the new year. Pesach (Passover) is celebrated at 14 day of this month. The Karaites Rabbinites celebrate it as a seder , and read the Haggadah which they have their own version. However, given the different nature of calendars, it happens that the 14th of the month of Aviv not match the 14 of Nisan, and the Karaites do not celebrate Passover at the same date as the Rabbinites.

The counting of the Omer is one of the most characteristic differences between supporters of the single document, which the Karaites and Samaritans , and those of the oral Torah , because of their interpretation of Leviticus 23:15-21. The biblical prescription request to count "since the day after the Sabbath, since the day of the offering of the 'omer, seven full weeks until the" morrow after the seventh Sabbath. "
The Rabbinites read "since the day after , while the Karaites read "since the day after the sabbath the overnight Laws on marriage and the ritual purity

The ancient Karaites were deducted from the verse, "Therefore a man shall cleave unto his wife "that the woman's family became a member of the family of man, and the same unfit for marriage with close to humans and vice versa (taboo of incest ). This interpretation, known rikouv be'arayot (mixed parentage), soon to be problematic for communities of Karaites few. The hakhamim subsequent abrogrent therefore this interpretation, arguing that it "adds to the words of the Torah. " However, under a heiqesh on Chapter 18 of Leviticus , the Karaites continue to ban marriages between cousins, paternal or maternal, as this is permitted in Rabbinites.

The Karaites are particularly severe in terms of ritual purity. Unclean people, men or women, should eat separately, maintaining a gap between them and the community and are denied access to the kenessa (although in Israel , it is very difficult to obtain in practice).

Status niddah (impurity of the woman after her period) lasts, unlike Rabbinites only 7 days ( Vayikra 15:19), the Karaites spot them from the beginning of menstruation, while for Rabbinites, the impurity ritual begins at onset of menses and ending seven days after their purposes.

The period of impurity of a parturient is seven days if she gives birth to a boy, 14 if a girl, plus a period known as "days of purity," 33-day for a boy, 66 days for a girl, as stated in the Torah portion Tazria ( book of Leviticus 12 ). Maintaining the rules of purity has similarities with those of such strong Beta Israel (Ethiopian Jews), that contacts between communities have been suggested. However, the Karaites current attribute this similarity to the fact that the ancestors of the Ethiopian Jews have migrated before the onset of the oral Torah and were isolated from the influence of Rabbinic.

The Karaites do not accept the rabbinic use of purification in a mikveh. They believe it is possible to purify all tap water, including a shower.

For them, the mikveh is a later invention. In fact, the use of self-purification in a river seems to have enjoyed such popularity in the circles Rabbinites the past that it took less than an order of the Rambam for the ban.

Status of Women

In the Karaite approach, women are considered equal to men, and hakhamim Karaites speak in positive terms vis--vis them.

This approach, which probably varied over time and communities, is the source of additional differences between the Karaites and customs Rabbinites:

  • Karaite men do not recite the bracha (blessing) shelo 'isha Assani ("who did not make me woman"); men and women Karaites bless habor'i Betzelem Enosh ("He Who created me . In practice, this type of situation is rarely encountered.
  • The Karaites consider men and women equal before the divorce. It is certainly the man who must return the watch (divorce document) to his wife, but it was held in the nineteenth century a beth din (court) Karaite can replace them if the husband refuses. The status of AGOUNI ("abandoned" woman can not remarry because her husband, although separated from her, do not give it the watch) is not in the Karaism.
  • It is not permissible for a woman to speak or sing in the kenessa. If men and women are separated, as in Rabbinites, the official reason is not the struggle against temptation or distraction of men during prayer (Rabbanite vision), but the desire to protect the modesty of women in the prostration.

Despite this status theoretically quite favorable, the weight of traditional societies has always been important, and Karaite communities were daily practices that can be called "feminist." The Israeli Karaites do well not usually let a woman go to a reading of the Torah to the synagogue.

Shabbat

The observance of Shabbat , especially the lighting of candles and fire, was one of the markers of the break between Karaites and Rabbinites. Indeed, "the Karaites do not let the fire burn during Shabbat , unlike traditional Jews, for whom the ban is only the act (start the fire), not the fact (a burn flame) .

Facilities appeared in the eleventh century, following the interpretations of Al-Nahawendi Benjamin , who found justification for admitting rabbinical interpretations under the Karaism: so is it the pikkoua'h nefesh , which dictates to disregard the Sabbath in case of threat to life, or t'houm Shabbat (Sabbath field) that is allowed to move within a certain radius of his home. Some Karaites also thought it tolerable to let die spontaneously lit candles before the Sabbath, so let them burn some of it. The Israeli allow hakhamim also consume dishes, the heat was kept in a thermos.

Despite these relaxations, similar practices Rabbinites, the celebration of Shabbat Karaites remained generally more severe: the Karaites do not accept the idea of eruv (Shabbat exceptions) and therefore do not charge for it. They do not allow more practice Rabbanite make work a Gentile on Shabbat , even indirectly or for free . Based on the prohibition of any work, including that of "cultivated", the Karaites have enacted a ban on intercourse during the Sabbath, still in force.

Other practices

Of tzitzit Karaites, with a thread of blue generic (interpreted as tekhelet ), and tied by parsha (Bible verse) Shlakh Lekha.
  • The Karaites wear tzitzit (fringes clothing and prayer shawls, and composed of white and blue cords intertwined) Rabbinites different. The Karaites do not agree with the rabbinic interpretation that color tekhelet would be a particular pigment, and accept any shade of blue.
  • The Karaites do not believe that prayer shawls are a religious obligation, and do not therefore use historically, even if some Israeli Karaites adopt them recently.
  • The Karaites interpret the law of retaliation literally. They do not put into practice, however, lack legal weight.
  • The Karaite practice circumcision in broadly similar to Rabbinites, but peri'a (taken in the fingers of the foreskin of mohel ) or metzitza (aspiration of blood), they do not consider to be "necessary."
  • The Karaites do not accept the matrilineal (Rabbanite Judaism is transmitted through the mother). Some see Jewish ancestry as given by the father, but others are more strict and require the Jewishness of both parents. Such a view is quite close to that of the Samaritans , another group scripturalist.
  • If the Karaites accept as kosher as meat animals slaughtered ritually (eg Rabbinites), they allow mixed meat / dairy (unlike Rabbinites), provided that milk and meat from two different species. Consequently, there are Ramle , a leading Israeli Karaite center, restaurants display a certificate of kashrut Karaite who do not meet the criteria Rabbinites.
  • The Karaites, even practicing, move head uncovered (without KIPA ), except at the kenessa and when they read the holy texts.

Current practice

Unlike previous eras, when the Karaite sages were accustomed to issue Halachot (rules) more stringent than their counterparts Rabbinites, and adopt customs significantly different to distance themselves from the current Elders tend to interpret the Torah more conciliatory manners and adopted more similar to Rabbinites. Thus, while the Karaites interpret allegorically passage whose Rabbinites have inferred the use of tefillin (phylacteries) and Mezuzot (boxes on the lintels of the doors) , the Karaites in Israel apply patches bearing Ten Commandments , even mezuzot Rabbinites on the lintels of their doors so as not to offend their neighbors Rabbinites. They also passed the bar mitzvah , while hakhamim earlier condemned the practice, saying that maturity was clean and everyone was not dependent on age.

With the return of the Karaites in the land of Israel , the institutional frameworks of the community are weakened, and it is the same status hakhamim.

Religious Trends

The Karaism appears, upon entering the stage of history as extremely diverse, due to its commitment to personal exegesis. While respecting the authority of hakhamim and the principle of ha'ataqa (majority decision of hakhamim) have subsequently reduced this pluralism, several schools of interpretation, extent and duration unequal are competition and generate currents as the pineapple , the youngest or the groves.

In general, the non-European Karaites maintain principles close if not identical to those of Rabbinic Judaism , with specific interpretations due to the refusal of the Talmud , while some European currents, due partly depend on historical circumstances, clearly falls outside the scope of traditional Judaism in favor of a redefinition of non-Jewish Eastern European Karaite from the nineteenth century.

The origins of the movement

In his polemics with the Karaites in the ninth century , Saadia Gaon accuses the movement to be of recent origin, and motivated only by desires for revenge of Anan ben David. His opponent Karaite Solomon ben Yeruham , considered a serious historian, does not refute the recency of the Karaites .

However, less than a century after Saadia Gaon, the hakham Yaakov al-Qiriqissani wrote in his Kitab al-Anwar Anan not founded as ananites and that they do subsequently became integrated with the Karaites .
The contemporary Egyptian Karaite author Mourad el-Kodsi reported an Egyptian document stamped by Amr ibn al-As , the first Islamic governor, dated in the year 20 after Hijra ( 641 ) which are mentioned by the Karaites name. This document would, however, disappeared around the beginning of the twentieth century . The origin of Karaism can not be dated with certainty, most Karaites (and some historians, including Moshe Gil) believing that Anan ben David , it was the first major leader to oppose the rabbinate, not the creator of the Karaite movement.

In general, the Karaites tend to trace their movement in antiquity. Thus, the eighteenth century , the Hakham Mordecai ben Nissan , incorporating the ideas of Caleb Afendopolo and Eliyahu Bashiatzi , , traces its existence to Judah ben Tabb , a contemporary of Shimon ben Sheta (I st century AD) .

According to others, descended from the Karaite sect tzaddiqim ("fair" ), not to be confused with tzedouqim, the Sadducees.

In the nineteenth century , Avraham Firkovich defended the idea that "the ancestors of the Karaites .

Some Karaites also defended the idea that they descended from the most famous Jewish school scripturalist (therefore opposed to the oral law) of antiquity , the Sadducees. This supposed connection, which was later used by the Karaite of Eastern Europe in order to exculpate himself from the accusation of deicide people , had been convicted in the twelfth century by the Hakham Hadassi Judah , who demonstrated their many disagreements theological, whose belief in the resurrection of the dead (denied by the Sadducees). However, it had been supported by medieval rabbis, including Judah Halevi , Abraham ibn Ezra , Abraham ibn Dawd and Moses Maimonides , but this view could also be merely a reflection of a desire to discredit the sect, presenting it as the afterglow the sect of the Second Temple, hated by Rabbinites . It was taken over by one of the founders of Reform Judaism , the rabbi Abraham Geiger , but disputed by Rabbi Bernard Revel , who notices a strange analogy between the halakha Karaite and that of Philo of Alexandria

It was noted that the Karaism would also have in common with the Essenes. Authors (Kowzalsky et al.) Have indeed found a "remarkable similarity" between the writings of hermits of the Dead Sea and the Karaite texts. The writings of Hakham Benjamin al-Nahawendi would influence Magriyah (Men of the Caves), that Abraham Harkavy identifies the Essenes . The author Karaites modern Szyszman Simon defends an Essene origin of Karaite religious doctrine .

Whatever their version of the origins, Karaites do not see themselves as innovators, but rather as the legitimate successors of the original currents of Judaism, whose Talmudic Judaism (or rabbinical ) will be removed.

However, the Karaism if opposed to rabbinic Judaism, it does not totally apart, especially in the case of Anan ben David , who did not hesitate to use methods of hermeneutics Pharisees (the thirteen principles Rabbi Ishmael ) or to take over the ideas expressed by the Pharisees and rejected by them, like asceticism in remembrance of the destruction of the Temple . It would have more, according to some versions, claimed to be the repository of a revelation from the prophet Elijah , attributing to it a role as intercessor closer to the Pharisaic tradition that the Bible reading.

Anan ben David

Main article: Anan ben David.

In the eighth century , a Talmudic scholar named Anan ben David , Davidic ancestry supposed protested against the hegemony of the exilarcat and Geonim. According to a story known as the Karaites Rabbinites that, he was imprisoned in the same cell as the leading Islamic jurist Abu Hanifa Al-Nu'man ibn Thabit , founder of the school of casuistry Hanafi , on his advice and would , developed a school of Talmudic exegesis rejecting interpretation, and based on the study of Torah. However, it could be a legend to explain retrospectively the influence of the Hanafi on the writings of Anan ben David. However, it is established that he makes, or is exiled to Jerusalem, where he engages in an intense missionary activity, resuming the practice discontinued, such as determination of the months according to the lunar cycle, and some orders of Abu Issa , a Jewish heretic who should be preceded by a century, according to Al-Yaakov Qirqissani (a hakham Karaite historian and the tenth century. It repeals other, like the wearing of tefillin or the celebration of Festival of Lights.

However, if founded no doubt the current ananite said, and is considered an important figure for Karaism, he is not sure he is the creator: Ya'acov Al-Qirqisani estimated His disciples followed him like Rabbinites or that his exegesis was heavily tainted rabbinate. Some historians have formulated based on text Qirqissani and Messaoudi, a Muslim scholar who writes with the same period, the assumption that the separation between Judaism and pineapple Rabbanite did not place the time 'Anan ben David (they in fact attended the same religious academies), but his great-grand son, Anan II. Conversely, it is possible that the Karaism has an origin older than Anan, based on sects scripturalists earlier.

It seems in any case Anan ben David has given opponents of the Oral Law two bases that had been missing: the legitimacy of Davidic ancestry assumed, and tools for the analysis of a Talmudic otherwise impenetrable.

Anan code, described by some as an attempt to create "a new Talmud," has certainly similarities with the Hanafi but also borrows the Talmud (specifically the views expressed in the Talmud, but failed to convince the Wise Talmud) and Jewish sects. This expansion, which initially attracts everyone leaves the Talmud "unhappy" finally does not find favor in the eyes of Rabbinites or even thousands of Karaites. In addition, very ascetic practice of pineapple is hardly compatible with an ordinary life.

Influence of Islam

The coincidence of the rise of Islam and that of Karaism was noted by some authors , and, more ancient and more controversial in the circles of Judaism Rabbanite , which was accused of being the Karaites Imitators of Islam .

There are indeed some similarities practices (prostration during prayer, which is bare feet, abstention from wine, etc. ...) and approaches (direct relationship between the believer and God, between the believer and the sacred text ).

But beyond these practices, the exact weight of Islam in the birth of Karaism remains unknown.

Rabbi Bernard Revel Karaism even denies that the Jewish could merely be a consequence of the rise of Islam and of Shiism in particular.

Developments in the ninth century - Persia and Babylonia

From ( eighth century to ninth centuries ), during a little more than a century, they are religious Babylonian or Persian which are the most influential, which was consistent with the appearance of the area Karaism, and center of gravity of the Jewish world at that time (rabbinic Judaism is also dominated by religious Babylon, the Geonim ).

Both interpretations methodology Anan beginning to be criticized in the ninth century by the Persian and Babylonian religious themselves.

Around 830-860 CE, Benjamin al-Nahawendi , native as well as its name suggests Nehavend in Iran , away from certain methods of interpretation of Anan (perhaps marked by the Hanafi ). It relies on allegory of the old Judeo-Alexandrian school, and seems heavily influenced by the Essene writings.
It is the first, according to al-Yaakov Qirqissani and really shaping the Karaite doctrine : ignoring anti-Talmudic, it adopts many rabbinical orders, and sets out the principles of freedom and rejection exegesis the argument of authority.
However, although his analysis differs completely from Anan, Benjamin al-Nahawendi makes no explicit criticism against him, at least to have survived to us.

That is not true of his contemporary, Ishmael Akbar, and his disciples. Ishmael, the founder of Akbarites, meanwhile do not hesitate to deal Anan of "ass" and to repeal its measures. Other undercurrents of Karaism, founded by his disciples, such as Mashwites the Tiflissites Ramlites and do the same.

Daniel Al-koumiss, the last great figure of Karaite ninth century , also a native of Persia , passing admiration for Annan (appellant hamaskilim rosh, head of light) to derision (hakessilim rosh, head of Fools). Unlike Annan, he shows great respect for science and medicine.
He considers that the principle of biblical prescriptions should not be interpreted allegorically, or explained in disagreement with the simple meaning of the verses. He seems to have been somewhat influenced by the ideas Sadducees, especially in his conception of angels, and Islam.

The ananites are quickly outvoted and disappear completely in the tenth century.

The Karaism the tenth and eleventh century - the Palestinian Center

That Al-Qumisi who developed the Karaism in Palestine around 875 . The new center becomes the Palestinian tenth century Karaite dominant in education, and remain until the Crusades , two centuries later. The community of the city was more important at the time that the community Rabbanite. Many important books of the tenth century and eleventh centuries are written, but not all.

In the second half of the tenth century , Levi ben Japheth wrote to Jerusalem a code of religious laws, the precepts of the book .

But the most important authority of the tenth century is al-Yaakov Kirkissani. Besides his important work on the Jewish sects, it is commentator, legislator, philosopher and above. He also begins by admiring the person of Anan ben David but failed to accept his interpretations.
It al-Yaakov Kirkissani who writes in Arabic the book lights and guard towers, systematic code of law Karaite .
Further development of rikkoub (recital husband and wife as consanguineous, it multiplies unions banned), it plays a crucial role for the future of Karaism by adopting the approach of the Muslim Kalam without modification, and advocating the use of common sense and knowledge in the exegesis.

The result is a separation in the eleventh century in the Karaite Karaism between "philosophers", including Joseph ben Abraham and his student Yeshua ben Yehuda and "non-philosophers, including Salman bin Yeruham , Sahl bin Matzlia'h or Yefet bin Ali. They develop a new activity, the study of war, to counter the attacks of Saadia Gaon , the first to truly shake the Karaism after two centuries.

The eleventh century is grammarians also notable, as Aaron of Jerusalem .

At the beginning of XI century Joseph ben Abraham ha-Hacohen ro' ("LED") "polemic against Saadia Gaon , and contributes to the spread of Karaism .

From the twelfth to the sixteenth century - the Byzantine center

The destruction of the powerful community of Jerusalem during the First Crusade ( 1099 ), and the campaign undertaken against the Karaite community in Egypt by Moses Maimonides and his descendants, weaken the lasting Karaism Oriental, whose center of gravity moves partially (but not entirely) to the Byzantine Empire (Greece and Turkey today, essentially). Missionaries from Jerusalem there had indeed Karaite centers located in the second half of the eleventh century .

The Karaites no longer produce original religious thinkers after the eleventh century. The doctrine appears to be fixed now, and more on the defensive against a rabbani which gradually takes the advantage. But the end of innovation does not mean that the Karaite literary production ceases.

Yehuda ben Eliya Hadassi writes to Constantinople in 1148 his Eshkol ha-kofer, "sum of Karaite theology, and probably the most important Karaite work ever written in Hebrew . There is in particular the ten principles of faith Karaites.

"Aaron ben Elijah the" Karaite Maimonides, "also writes his" paradise "systematic compilation of laws and beliefs Karaites .

Other authors of some importance also mark the period as Aaron ben Elijah of Constantinople and Eliyahu ben Aaron of Nicomedes.

Towards the end of the period when the Ottoman Empire itself as successor and replacement of the Byzantine Empire , Adrianople ( Edirne ) houses an illustrious lineage hakhamim the Bashiyatzi, which will, among others, Elijah Bashyatzi (XV century), author of the Eliyahu Adderet (code halakhic major Karaism, written with his brother Caleb Afendopolo) and his little son Moses (first half of XVI century ) who, despite his untimely death at age 28 , will write many treaties.

However, the period marks the decline of the influence of Karaism in Mediterranean countries, now completely on the defensive against the Rabbani, and declining population.

The Karaism in Western Europe

The followers of Yeshua ben Yehuda carry his teachings throughout Europe.

Under the leadership of Ibn al-Tarras, the Karaism expands into Spain in the twelfth century , but the missionary is probably too aggressive, because it causes a reaction Rabbanite, which ultimately define the Karaites in a citadel. Their passage to Spain inspired the creation of works of prominent rabbinical, as the Sefer HaKabbala of Abraham ibn Dawd or Kuzari of Judah Halevi , both written to defend rabbinic Judaism , which indicates the success of the theses Karaites.

In Eastern Europe

The Karaite had settled in southern Ukraine at the earliest eighth century or even later.

This region has remained from the early Middle Ages to the late eighteenth century under the control of various Turkic peoples (with occasional episodes of foreign conquests: Mongols , Lithuanians , ...).

The Crimea with its capital Cufut-Kale (southern Ukraine), appears at least to the late Middle Ages as an important Karaite center, attracting immigrants from elsewhere other Karaite communities. Local communities are of course Turkish.

At the end of the fourteenth century that is the transfer of prisoners from the Crimea to Lithuania. This transfer follows a victory over the Golden Horde of Vytautas the Great , Grand Duke of Lithuania. Among these prisoners, were a majority of Tatars in Crimea, but also a number of Karaite . These people will settle in particular in and around the capital of Vytautas the Great: Trakai (or Troki). The Grand Duke gives them official status of recognized religious community. The Karaite northern successful implantation, while retaining their Turkish dialect, noted mment for religious use.

"Faced with repeated threats from outside the Golden Horde and the Teutonic Knights , added to the risk of internal betrayal, Vytautas Magnus acquires a defense "or have embedded Karaite troops. "In return the military Karaite given land so that they can in some cases claim to titles of nobility. Meanwhile a middle class develops Karaite devoted to trade and rent Customs. This community enjoys a special status, similar to that of the nobility and similar privileges granted to cities by the charter of Magdeburg. "will publish in 1593 his treatise against the Christian theology "The strengthening of the faith , which later attract the benevolent attention of Voltaire.

After this period of flowering, Karaite Territories are the site of wars, invasions, epidemics, famines, which weaken the position of Karaite.

In 1783 , the Russians invaded the Crimea Ottoman.

After the third partition of Poland in 1795 , which relates the Lithuania to the Russian Empire, most of the Karaite population of Eastern Europe ( Lithuania , Ukraine , Crimea ) is found in the Russian Empire. Only exception of small communities in Galicia , which have since 1772 in the Austrian Empire , an empire that will give them a special status in 1775.

The break with Judaism and Karaite

Karaite communities of the Russian empire have profoundly changed the very definition of the term Karaite since the Karaites in European nineteenth century chose to redefine themselves as an ethno-religious group completely independent of Judaism, where historically the Karaite s 'were self-identified as Jews.

The anti-Jewish laws of the Russian Empire in fact weighed heavily on Jewish populations, and the question has inevitably raised the status of newly attached Karaite population (between 1783 and 1795 ) to the empire.

Karaite population enjoyed a social and economic status rather favored over that of people Jewish Rabbinites : traders, merchants, notables often socially well integrated, and that both Lithuania and Poland in Crimea, the two major centers Karaite population of the time .

From the outset, the Russian rule announced himself auspicious: in 1795 , a delegation of three leaders Karaite from Catherine II of Russia (Catherine the Great), gained special recognition which does not benefit the Jews. The Crimean Karaite were indeed exempt from the double tax which weighed on the Jews, then exemption extended to other Karaite of the empire .

The Karaite were subsequently exempted from military conscription in 1827 and recognized as a community with autonomy in religion in 1837 and obtained the same rights as Russian citizens in 1863.

The construction of a status far above that of the Jews took place over three generations and has created an intense work of Karaite to justify their non-Jewishness.

In Judaism, the concepts of the Jewish people and Judaism have traditionally been very confused (though not entirely: according to the halakha , a Jewish convert to another religion will remain a member of the People). In the new approach is needed in the nineteenth century in Eastern Europe , the notions of religion and people find themselves completely separated. The East European Karaite and consider belong to the same religious community as the Karaites of the Arab countries (who nevertheless consider themselves as Jews), but they also believe they belong to a different people, of Turkic origin, as different from the Jews in general than other Karaite Jewish communities in particular.

In 1917, representatives Karaite adopt a statement that sums up this new approach: " .

In 1937, the Karaites were exempted from the German racial laws by providing records tsarist who claimed they were not Jewish, but converted to Judaism in recent times. The documents were accepted by the German Interior Ministry, which saved the German Karaites, and later those of the Caucasus, from deportation. Karaism many certificates from the Egyptian community, but also the Karaites of Lithuania, then allowed to save a number of Rabbinites death.

A Modern Karaite author writes in 1980 Karaites they "rejected the idea .
The author does not hide his criticism elsewhere Karaites of defining themselves as Jews, accused of being "somewhat confident in their strength, or his hostility to Zionism , whose "leaders "Karaite ideas. The term Zionism covering two thousand years here clearly refers to Jewish communities in general. Rabbinites Jews, always designated by the single term "Jews" are also regularly accused by the author, for example having "ruined physically "the Karaites of Poland and Lithuania.

Beyond the control of ethnic breakdown, the Karaite had the desire to maintain the idea of Karaite religious community. The Karaite of Crimea and will establish links with the religious Egyptian Karaites, and they often rely on religious leaders of European origin .

The break theological

Since the early nineteenth century, Eastern European Karaite trying to separate ethnically Jewish, but the religious definition of Karaism remained unchanged. This situation will change in the early years of the twentieth century.

In 1910 , to further enhance their differentiation from the Jews in a context where pogroms became regular, "the Congress and hakhamim Hazzanim of the Russian empire decided not to allow marriages between Rabbinites and Karaites, or acceptance of Rabbinites wishing to become Karaites .

In 1911 , Sheraya Szapszal is elected Hakham chief Karaite community of Crimea (the largest group of the empire). This election is revealing the evolution of Karaite for two reasons.
On the one hand, Szapszal had no specific religious training. We note here the gradual secularization Karaites of the Russian empire, population undergoing rapid modernization and secularization, or secular education had become more prestigious than religious studies.

On the other hand, expressed a vision Szapszal accentuating the break with Judaism. He defended in particular the idea that Jesus Christ and Mohammed were to be recognized by the Karaite as great prophets. In 1936 , became head of the Karaites of Poland and Lithuania , he said "the Christ is our great prophet but not the Messiah . The community of Poland he leads summarized in 1938 his vision: "The Karaites are the Christ and Muhammad as prophets . At this stage it is not only a break with ethnic Jews (but also with the Karaite Jews of the East) that is sought is a break with the principles of Judaism, as well as scripture and Karaite (the strict interpretation of the Hebrew Bible ). This radical departure would also raise some objections at the time in the Karaite community . In addition to any religious beliefs Szapszal, this trend seems to have had three advantages:

  • accentuate the differences with the Jews in Czarist Russia and the pogroms became very numerous.
  • Karaite make religion more acceptable to Orthodox Christians in partially accepting Jesus.
  • Making the Karaite religion more palatable to the Turks , mostly Muslims , partly by accepting Muhammad. Sheraya Szapszal was indeed a supporter of Turkish nationalist movements at the time in full swing (movement of Young Turks ).

Assimilation

After the Russian revolution, the Karaism Eastern Europe began a decline that seems profound. Religious education is virtually banned by the Soviet regime. Karaite people have no major population centers, and are largely acculturated to their environment. The break with the religious Karaite Jews makes it difficult to support even a religious renaissance on the Karaites in Israel, including the community, from Egypt, is now numerically the most numerous.

The development and regression of Karaism

Historical Map Development Karaism.

The Karaism knows the eighth century to the tenth centuries its golden age. Based on the simple meaning of the text, according to the dictates of reason, as opposed to the Talmud , which often seems unapproachable Abscon, full of superstitions and Persian, the new interpretation of Judaism is spreading rapidly across all Jewish communities, and even won the Khanate of the Khazars in the tenth century , on the north shore of the Black Sea.

The authors estimate that between 10 and 40% of Jews have joined the Karaism to the ninth and tenth century. Although such an estimate is to be taken with caution, population censuses in the modern sense did not exist at the time, there seems no doubt that the ideas had penetrated deep Karaite Jewish communities of the East as of West.

The descendants of Anan ben David to reign Jerusalem into princes, and conduct intense missionary activity among Jewish communities. "The Karaite communities ensure their protection through prominent members of the sect, prominent figure in the court of the powerful . The weight of Karaite intellectuals of that time is important, and is all the more if Aharon ben Asher and other Masoretes who fixed the Masoretic text were Karaites, like the Karaites themselves like to think. However, this importance may be overstated, in part, with some researchers, as Simhah Pinsker , identified any scholar focusing his research on the Bible as a Karaite.

The Karaism also appears to be broken, the interpretation is free and without argument from authority. The Karaites of Korassan resolve to fix the beginning not the new moon, but in the first quarter, so they celebrate the festivals on dates different from other Karaites.

Reactions rabbinical

Rabbinic Judaism (or Rabbanite) reacted very negatively to Karaism, and the Karaites rejected outside the community, as' heretics.

As the tenth century , the advance of Karaism seems to have abated, and he begins a slow decline at first, then louder. In Fayoum , Egypt, Saadia Ben Joseph Gaon , rabbi and philosopher (892-942), begins a polemic against the Karaites with such a strong impact as it is regarded by the Karaites Rabbinites as one of the most influential architects of this reflux. "Authoritarian leader, scholar and polemicist incisive, Saadia" used as weapons of the exegesis, arguing that "the Talmudic interpretation was not contrary to the demands of reason "than the controversy, sometimes very aggressive, causing marked Karaite heretics by Islam . The three books written by Saadia Ben Joseph Gaon against the Karaites (the first cons Anan ben David himself 915) have disappeared, but are known by the large quotes that are found in later authors, the weight of evidence Saadia .

At the eleventh century , the taking of Jerusalem by the Seljuks in 1071 and then by the Crusaders in 1099 has profoundly weakened the main Karaite spiritual center, which has undoubtedly contributed to the decline. Thus, when taking Jerusalem , the Crusaders threw Karaites and Rabbinites in a synagogue , and burn them alive .

In Cairo in the twelfth century , Moses Maimonides continues the battle against the Karaites ideas, writing in particular his Mishneh Torah. Became court physician in 1170, he used all his political influence to reduce that of the Karaites. There are indeed a significant community in Egypt Karaite , even more influential than the naggid (rabbinical supreme authority) of Egypt, named Zoutta, has good relations with them.

The first letter that Maimonides wrote about the Karaites is full of reserve and humanity: the Karaite is not an idolater, and while it does not impose its rites Rabbanite the Rabbanite can count among its guests , drink his wine, and maintain trade with him. However, the Karaite can be part of a minyan.

However, before the tensions between them, the tone hardens quickly. It is partly to fight against the influence Karaite that Maimonides wrote his Mishneh Torah . These, in turn, would constantly bring charges over his alleged conversion to Islam.

The fight will continue through the generations. His great-grand-son, Avraham Maimonides II, would have returned a large Karaite community in the bosom of Judaism Rabbanite in one day .

The conflict spread over the centuries has been marked by clashes very hard, sometimes hate. "This sect had run such grave danger to the unity of Israel, the rabbis spoke out against it the most serious excommunications. In an unprecedented move, they forbade the reinstatement of the Karaites in the official Judaism. "until today. However, the ban on the reinstatement of the Karaites was not respected everywhere and at all times, as indicated by the example of Abraham Maimonides II above.

Although relations were often strained, documents found in Guenizah Cairo (a sort of "graveyard" of religious materials used) attest to marriages between Karaites and Rabbinites, proof that the relations between Jewish communities were not always also conflicting than the text issued by religious leaders can suggest.

It has been many Karaite communities, indeed in almost all countries where there were Jews of Spain to Persia , of Lithuania in Morocco . But they all eventually disappear, except those essential to Eastern Europe, and that of Egypt.

In North Africa and the Middle East

Regarding the Arab communities, gradually reduced to one Egyptian community, language and culture were Arabs, in fact slightly different culture Rabbinites Jews from Arab countries.

In fact, reports show a limited cultural and social differentiation between the various Jewish communities in the area (or Karaites Rabbinites).

Gradually, these communities will be reduced, to survive at Cairo in Egypt and Iraq.

The Moroccan community disappears eighteenth century.

The community of Damascus , one of the last to survive, disappeared around 1860 after the massacres, and the survivors came to mingle with the Egyptian community and even the small community of Turkey.

In Western Europe

It existed in medieval Karaite communities in Western Europe , but they quickly disappeared.

The most important seems to have been the community of Spain, which also provides the specific time to have seen a woman play an important role in religion (al-Maa'lima, wife of Al-Taras) .

Although located in Western Europe, we must remember that the Iberian peninsula at that time could be considered culturally and religiously as an extension at least part of the world Muslim.

Communities are particularly successful in Castile, but also in Toledo, Talavera and Carrion . As the eleventh century , under King Alfonso VI of Castile , persecution against them have been undertaken by communities Rabbinites with the support of Christian power. They have led to or from the conversion of the Karaites in Spain thirteenth century .

Summary

After a strong period of expansion before the year one thousand , the Karaite community began a slow reflux population, especially from the thirteenth century.

In the late eighteenth century , there were small communities remaining: one in Turkey (Constantinople / Istanbul), one in Iraq (at Hitt), one in Jerusalem (refounded in 1744 by members of other communities) and another to Damascus (in Syria, destroyed by the massacres of 1860 ). But remained above two major Karaite:

  • the Egyptian community in Cairo.
  • communities of the Russian empire.

The big center is currently located in Karaism Israel , Cairo where the community has emigrated after 1956. Much of the small Iraqi community there is attached, and part of the Crimean Karaite (last Hakham al-Akbar of Egypt, Tuvia Babovich Levi, was a Crimean). Some Karaite communities remain in Lithuania.
In Turkey, a Karaite community of about fifty people still survives today in Istanbul , having a place of worship in the neighborhood Hasky , Kahal Kadosh Sukra bene-be-Mikra

See also

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Bibliography


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