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'''Karaites''', '''Karaite Judaism''' or '''Karaism''' is a [[Jewish denominations|Jewish denomination]] characterized by the sole reliance on the [[Tanakh]] as [[sacred text|scripture]], and the rejection of the [[Oral Law]] (the [[Mishnah]] and the [[Talmud]]) as ''[[halakha]]'' (''Legally Binding'', i.e. required religious practice). The word "Karaite" comes from the [[Hebrew language|Hebrew]] word '''קְרָאִים''' (<small>[[Hebrew language#Modern Hebrew|Standard]]</small> ''{{unicode|Qəraʾim}}'' <small>[[Tiberian vocalization|Tiberian]]</small> ''Qərāʾîm''), meaning "Readers (of Scripture)." This name was chosen by the adherents of Karaite Judaism to distinguish themselves from the adherents of [[Rabbinic Judaism]].  
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'''Karaite Judaism''' or '''Karaism''' is a [[Jewish denominations|Jewish denomination]] characterized by the sole reliance on the [[Tanakh]] as [[sacred text|scripture]], and the rejection of the [[Oral Law]] (the [[Mishnah]] and the [[Talmud]]) as ''[[halakha]]'' (''Legally Binding'', i.e. required religious practice). The word "Karaite" comes from the [[Hebrew language|Hebrew]] word '''קְרָאִים''' (<small>[[Hebrew language#Modern Hebrew|Standard]]</small> ''{{unicode|Qəraʾim}}'' <small>[[Tiberian vocalization|Tiberian]]</small> ''Qərāʾîm''), meaning "Readers (of Scripture)." This name was chosen by the adherents of Karaite Judaism to distinguish themselves from the adherents of [[Rabbinic Judaism]].  
 
  
 
When interpreting scripture, Karaites strive to adhere only to the ''p'shat'' (plain meaning) of the text. This is in contrast to Rabbinical Judaism, which employs the methods of ''p'shat'', ''remez'' (implication or clue), ''drash'' ("deep interpretation," based on breaking down individual words i.e. breaking down "be'ra'shit" to "beit" "ra'shit" which means 2 ''startings of'') and ''sod'' ("secret," the deeper meaning of the text, drawing on the [[Kabbalah]]). In modern times Karaite Judaism has affiliated itself with [[Reform Judaism]].
 
When interpreting scripture, Karaites strive to adhere only to the ''p'shat'' (plain meaning) of the text. This is in contrast to Rabbinical Judaism, which employs the methods of ''p'shat'', ''remez'' (implication or clue), ''drash'' ("deep interpretation," based on breaking down individual words i.e. breaking down "be'ra'shit" to "beit" "ra'shit" which means 2 ''startings of'') and ''sod'' ("secret," the deeper meaning of the text, drawing on the [[Kabbalah]]). In modern times Karaite Judaism has affiliated itself with [[Reform Judaism]].
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Revision as of 13:40, 16 September 2006

Karaites, Karaite Judaism or Karaism is a Jewish denomination characterized by the sole reliance on the Tanakh as scripture, and the rejection of the Oral Law (the Mishnah and the Talmud) as halakha (Legally Binding, i.e. required religious practice). The word "Karaite" comes from the Hebrew word קְרָאִים (Standard Qəraʾim Tiberian Qərāʾîm), meaning "Readers (of Scripture)." This name was chosen by the adherents of Karaite Judaism to distinguish themselves from the adherents of Rabbinic Judaism.

When interpreting scripture, Karaites strive to adhere only to the p'shat (plain meaning) of the text. This is in contrast to Rabbinical Judaism, which employs the methods of p'shat, remez (implication or clue), drash ("deep interpretation," based on breaking down individual words i.e. breaking down "be'ra'shit" to "beit" "ra'shit" which means 2 startings of) and sod ("secret," the deeper meaning of the text, drawing on the Kabbalah). In modern times Karaite Judaism has affiliated itself with Reform Judaism.

At one time Karaites were a significant portion of the Jewish population. However today there are left an estimated 2,000 Karaites in the USA, about 100 families in Istanbul, and about 12,000 in Israel, most of them living near the town of Ramleh.

Karaite Beliefs

The 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, hope for the coming of the Messiah and the Resurrection of the dead.

Karaite and Rabbinical Judaism

Karaites and the Mishnah

Karaites do not accept the Mishnah because [1]:

  1. They question if the law as it is in the Mishnah, was intended to be oral, then how would it be permissible to be written?
  2. The Mishnah quotes many different opinions that contradict one another.
  3. The Mishnah doesn't go on to say in which opinion the truth lies. Rather the Mishnah sometimes says "Others say" agreeing with neither one nor the other, contradicting both.
  4. They argue the truth of the oral law given to Moses could only be in one opinion, not many contradictory opinions.
  5. They question why the Mishnah does not solely speak in the name of Moses.

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 which are in contradiction with those expressed in the Torah. This is seen especially by the fact that the Karaites also have their own traditions which 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.

Rabbinic Opinions

Maimonides wrote that people who deny the Godly source of the teaching of the mouth are to be considered among the heretics, and that one who kills a heretic is afforded a tremendous mitzvah for removing a stumbling block for the pious (Hilchot Mamrim 3:2) However, at the same time Maimonides holds (ibid. 3:3) that most of the Karaites and others who claim to deny the "teaching of the mouth" 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 she'nishba, or a captive baby.

The Calendar

Karaites rely on observations of the Moon to begin their months, and on observations of barley (called the Aviv) to begin their years, as deduced from statements in the Torah (Aviv is both a marker for the first season of the Biblical Hebrew calendar, and the next-to-last stage in the growth of barley, which occurred during the plague of hail shortly before the first Passover). Before quick worldwide communication was available, Karaites in the Diaspora used the calendar of Hillel II, like their brothers the Rabbis did. Many karaites are currently involved with the "nascent Sanhedrin," including renowned Orthodox rabbis who deny the validity of the Sources of the Oral Tora as binding halakha.

The Shabbat

As with other Jews, during the Jewish Shabbat Karaites attend synagogues to worship and to offer prayers. However, most Karaites refrain from sexual relations on the day. Their prayer books are comprised almost completely of biblical passages. Karaites often practice full prostration during prayers, which is practiced by most Jews only on Rosh Hashana and Yom Kippur.

Unlike Rabbinic Jews, Karaites do not uphold the traditional lighting of ritual candles before Shabbat (as kindling a fire is a prohibition of Shabbat). Most Karaites take this commandment to heart and refrain from utilizing, or deriving benefit, from all forms of artificial light until the Sabbath ends. Theoretically this practice is not universal, since different readings of the scriptural Sabbath prohibitions could yield a variety of points of view.

Tzitzit

A karaite Tzitzit with blue threads

Karaites wear tzitzit with blue threads in them. 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 is quite different from that of Rabbanite tzitzit. Contrary to some myths, Karaites do not hang tzitzit on their walls.

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.

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. In Israel, in an effort to make other Jews comfortable, many Karaites there also put up mezuzot.

History of Karaism

Karaism appears to be a combination from various Jewish groups in Mesopotamia, that rejected the Talmudic tradition as an innovation. In the IX century Anan ben David and his followers absorbed sects such the Isawites (followers of Abu Isa al-Isfahani), Yudghanites and the remnants of the pre-tamuldic Sadducees and Boethusians. Anan led a polemic with the rabbinical establishment and later non-Ananist sects emerged, like the Ukbarites.

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

The Golden Age of Karaism

The "Golden Age of Karaism" was a period of time in which a large number of Karaitic works were produced.

According to historian Salo Wittmayer Baron, the number of Jews affiliating with Karaism comprised as much as 10 percent of world Jewry, and debates between Rabbinic and Karaitic leaders were not uncommon.

Most notable are the writings of Rabbi Saadia Gaon and his attacks on Karaism, which eventually led to a permanent split between some Karaitic and Rabbinic communities. However, already by the time of the Ramban the communities reunited and became friends.

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 forging tombstones in Crimea which 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). Because of the above, and/or a rulings by Rabbinic Jewry intended to save the Karaites, the Nazis of World War II generally left the Karaites alone during the Holocaust.

Marriages between Karaite and Rabbinic Jews took place, commonly.

Crimean and Lithuanian Karaites

See main article: Crimean Karaites.

The Karaim (Turkish Qaraylar) are a distinctive Karaite community from the Crimea. Their Turkic language is called Karaim. Some Crimean Karaim were invited in the 1400s by Lithuanian Grand Duke Vytautas to settle in Trakai. A small community remains there to this day, which has preserved its language and distinctive customs (such as its traditional dish called "kybynlar", a sort of meat pastry, and its houses with three windows (one for God, one for the family, and one for Grand Duke Vytautas) and has access to two Kenessas.

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 Synagogue Bnei Yisrael

The Karaites Today

See also List of Karaite Jews

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 2,000 Karaites living in the United States. Most live near Bnei Yisra'el, the only Karaite synagogue in the United States, located in Daly City, California.

In the central USA, you will find Karaites-USA Organization and Beth EdatYah Karaite Congregation [1].

There are groups with legal recognition in Lithuania and Poland.

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 Talmud and Mishna, 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 חיזוק אמונה (Faith Strengthened) (a translation of which can be found at http://faithstrengthened.org/), a comprehensive Counter-Missionary polemic which was later translated into Latin under the name of 'The Fiery Darts of Satan'. 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.

Further reading

  • Karaite Anthology (Leon Nemoy) ISBN 0-300-03929-8
  • Karaite Jews of Egypt (Mourad el-Kodsi) (1987)
  • Karaite Separatism in 19th Century Russia (Philip Miller)
  • An Introduction to Karaite Judaism (Yaron, et. al.) ISBN 0-9700775-4-8
  • Karaite Judaism and Historical Understanding (Fred Astren) ISBN 1-57003-518-0
  • Just for the record in the history of the Karaite Jews of Egypt in modern times (Mourad el-Kodsi) (2002)
  • The Dead Sea Scrolls in the Historiography and Self-Image of Contemporary Karaites (Daniel J. Lasker) Dead Sea Discoveries, Nov 2002, Vol. 9 Issue 3, p281, 14p-294; DOI: 10.1163/156851702320917832; (AN 8688101)
  • Karaites of Christendom—Karaites of Islam (W.M. Brinner) from "The Islamic World: Essays in Honor of Bernard Lewis" Princeton University Press 1989
  • Heir to the Glimmering World (Cynthia Ozick) A fictional story about a historian of the Karaism.
  • A History of the Jews in Christian Spain (Yitzhak Baer) Vol 1
  • The Jews of Spain, A History of the Sephardic Experience (Jane S. Gerber)

See Also

  • Yoseif Yaron
  • Benjamin Nahawandi
  • Abraham Firkovich

External links

Spanish Persecution of Karaites


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  1. Books of the wars of YHVH by Salmon ben Yeruham. 3 chapter translated to English