The Karaite movement was established in the second half of the ninth century in the Babylonian an... more The Karaite movement was established in the second half of the ninth century in the Babylonian and Persian diasporas under the influence of Islam. The first Karaites considered Anan ben David (eighth century) and Benjamin al-Nahāwandī (ninth century) to be their precursors. The very core of the Karaite credo was to return to the bible and abandon the rabbinic Oral Law. It appears that the movement arose under Islamic influence. Soon after its inception, the Mourners of Zion movement sprouted within the Karaite movement. The Mourners of Zion, in addition to the call for returning to the bible, also called for immediate immigration to the Land of Israel and for mourning for Zion, remembering the destruction of the Temple. The Karaite mourners established their community in Jerusalem, which they named 'Lilies'. This community is the most prolific community in the history of the Karaite movement. In addition to writing many treatises on the exegesis of the Bible, linguistics and theology, they developed a messianic doctrine under the influence of Muslim messianic movements and Qumran scroll literature that was found at that time in Palestine. As the Lilies community was the leading community of the Karaite movement, its destruction by the Crusaders in 1099 was a mortal blow to the Karaites that caused a decisive change in their lore and in their history.
Deciphering the story of Judah and Tamar in the Book of Jubilees in light of Benjamin al-Nawawndi... more Deciphering the story of Judah and Tamar in the Book of Jubilees in light of Benjamin al-Nawawndi Law.
in this essay i present Yefet ben 'eli's translation and commentary on the theme of the tithe in ... more in this essay i present Yefet ben 'eli's translation and commentary on the theme of the tithe in lev 27:30-31 and deut 26:12. i also discuss some of his comments on other related verses such as deut 14:28-29 and deut 26:13-15. Yefet's work on these books has come down to us in various manuscripts, from which i chose two early ones. These were kept by the medieval Karaite community of cairo and, due to the efforts of the famous crimean Karaite collector abraham firkovich, were moved to russia in the nineteenth century. They are now housed in the russian national library in saint petersburg (rnl Yevr.-arab. 1:565. fols. 39a-42b [leviticus]) and the russian institute of oriental studies in moscow (ios c72, fols. 8a-10a [deuteronomy]). i will first cite the relevant biblical hebrew verses, then the Jps (1985) english translation (with slight adaptations so as to follow the hebrew as closely as possible), verse by verse. Then i provide my english translation of Yefet's arabic rendering of these verses, followed by my translation of his arabic commentary on the same verses. finally, i offer a short discussion of Yefet's exegetical contribution to this complex biblical law. within my translation of Yefet's commentary, references to hebrew Bible verses are indicated in ordinary brackets; additions, clarifications, and at times hebrew terms in transcription are enclosed in square brackets.
The Karaite movement was established in the second half of the ninth century in the Babylonian an... more The Karaite movement was established in the second half of the ninth century in the Babylonian and Persian diasporas under the influence of Islam. The first Karaites considered Anan ben David (eighth century) and Benjamin al-Nahāwandī (ninth century) to be their precursors. The very core of the Karaite credo was to return to the bible and abandon the rabbinic Oral Law. It appears that the movement arose under Islamic influence. Soon after its inception, the Mourners of Zion movement sprouted within the Karaite movement. The Mourners of Zion, in addition to the call for returning to the bible, also called for immediate immigration to the Land of Israel and for mourning for Zion, remembering the destruction of the Temple. The Karaite mourners established their community in Jerusalem, which they named 'Lilies'. This community is the most prolific community in the history of the Karaite movement. In addition to writing many treatises on the exegesis of the Bible, linguistics and theology, they developed a messianic doctrine under the influence of Muslim messianic movements and Qumran scroll literature that was found at that time in Palestine. As the Lilies community was the leading community of the Karaite movement, its destruction by the Crusaders in 1099 was a mortal blow to the Karaites that caused a decisive change in their lore and in their history.
Deciphering the story of Judah and Tamar in the Book of Jubilees in light of Benjamin al-Nawawndi... more Deciphering the story of Judah and Tamar in the Book of Jubilees in light of Benjamin al-Nawawndi Law.
in this essay i present Yefet ben 'eli's translation and commentary on the theme of the tithe in ... more in this essay i present Yefet ben 'eli's translation and commentary on the theme of the tithe in lev 27:30-31 and deut 26:12. i also discuss some of his comments on other related verses such as deut 14:28-29 and deut 26:13-15. Yefet's work on these books has come down to us in various manuscripts, from which i chose two early ones. These were kept by the medieval Karaite community of cairo and, due to the efforts of the famous crimean Karaite collector abraham firkovich, were moved to russia in the nineteenth century. They are now housed in the russian national library in saint petersburg (rnl Yevr.-arab. 1:565. fols. 39a-42b [leviticus]) and the russian institute of oriental studies in moscow (ios c72, fols. 8a-10a [deuteronomy]). i will first cite the relevant biblical hebrew verses, then the Jps (1985) english translation (with slight adaptations so as to follow the hebrew as closely as possible), verse by verse. Then i provide my english translation of Yefet's arabic rendering of these verses, followed by my translation of his arabic commentary on the same verses. finally, i offer a short discussion of Yefet's exegetical contribution to this complex biblical law. within my translation of Yefet's commentary, references to hebrew Bible verses are indicated in ordinary brackets; additions, clarifications, and at times hebrew terms in transcription are enclosed in square brackets.
יד משה
מחקרים בתולדות היהודים בארצות האסלאם
מוקדשים לזכרו של משה גיל
עורכים: יורם ארדר, אלינער בר... more יד משה מחקרים בתולדות היהודים בארצות האסלאם מוקדשים לזכרו של משה גיל עורכים: יורם ארדר, אלינער ברקת, מאירה פוליאק
תור הזהב הקראי - אנתולוגיה של היצירה הקראית במאות התשיעית עד השתים־עשרה
https://www.carmelph.co.... more תור הזהב הקראי - אנתולוגיה של היצירה הקראית במאות התשיעית עד השתים־עשרה
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מחקרים בתולדות היהודים בארצות האסלאם
מוקדשים לזכרו של משה גיל
עורכים: יורם ארדר, אלינער ברקת, מאירה פוליאק
https://www.carmelph.co.il/product/the-golden-age-of-karaism/