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91-637: The name should technically be spelled "Kalonymos," as Kalonymus ben Kalonymus and Immanuel the Roman both rhyme it with words ending in "-mos". The name, which occurs in Greece , Italy , and Provence, is of Greek origin; Kalonymos ( Ancient Greek : Kαλώνυμος ) means "beautiful name" and Wolf pointed that it is a translation of the Hebrew "Shem-Tov"; Zunz, that it represented the Latin "Cleonymus". The ancestors of

182-635: A Priest-king . He changed the title Hakham to " Ḥakhan " (a portmanteau between Hakham and the Mongol-Turkic title khan ), forbade the use of Hebrew, and in the 1930s reintroduced Yahwist elements (such as the veneration of sacred oak trees in the cemetery). He also recognized both Jesus and Muhammad as prophets (in order to appease both the Tsarist Russian Orthodox government and the Muslim Turkic peoples). After

273-645: A resurrection of the dead or afterlife , a position also held by the Sadducees. The British theologian John Gill (1767) noted, In the times of John Hyrcanus , and Alexander Janneus his son, sprung up the sect of the Karaites, in opposition to the Pharisees, who had introduced traditions, and set up the oral law, which these men rejected. In the times of the said princes lived Simeon ben Shetach, and Judah ben Tabbai, who flourished AM 3621, these two separated,

364-560: A מוּם mum or "defect". Kalonymus wishes to have been created a woman. This poem has been increasingly embraced by some in the LGBTQIA+ Jewish community as an expression of gender dysphoria and transgender identity, suggesting that the poet may have been a trans woman . Judaism traditionally recognizes a number of gender or (inter)sex categories besides man and woman (although those genders are defined in terms of physical sexual characteristics, not self-perception), and it

455-731: A 12th-century Rabbinic account, in approximately 760, Shelomoh ben Ḥisdai II, the Exilarch in Babylon died, and two brothers among his nearest kin, ʻAnan ben David (whose name according to the Rabbinical account was ʻAnan ben Shafaṭ, but was called "ben David" due to his Davidic lineage) and Ḥananyah were next in order of succession. Eventually, Ḥananyah was elected by the rabbis of the Babylonian Jewish colleges (the Geonim ) and by

546-607: A 19th-century German scholar who founded Reform Judaism , posited a connection between the Karaites and a remnant of the Sadducees, the 1st-century Jewish sect that followed the Hebrew Bible literally and rejected the Pharisees ' notion of an Oral Torah even before it was written. Geiger's view is based on comparison between Karaite and Sadducee halakha : for example, a minority in Karaite Judaism do not believe in

637-579: A Sunday. In the "Golden Age of Karaism" (900–1100) a large number of Karaite works were produced in all parts of the Muslim world, the most notable being a work penned by Jacob Qirqisani , entitled Kitāb al-Anwār wal-Marāqib ("Code of Karaite Law"), which provides valuable information concerning the development of Karaism and throws light also on many questions in Rabbinic Judaism. Karaite Jews were able to obtain autonomy from Rabbinic Judaism in

728-467: A Tekhelet thread in Tzitzit was lost for most Rabbinic Jews. Their Tzitziyot are usually all white. Karaite Jews believe that the importance of Tekhelet is that the color of thread is blue-violet and it may be produced from any source, including synthetic industrial dyes, except impure (a state mostly overlapping unkosher ) marine creatures, rather than insist on a specific dye. Therefore, they believe that

819-399: A double acrostic on the name of the author at the beginning of the line; translated into German by Zunz ("S. P." p. 193). Halakhist and liturgical poet; flourished at Lucca or at Rome about 950. He was consulted on ritual questions by Rabbenu Gershom ; and twelve responsa of his are included in the collection compiled by Joseph ben Samuel Tob Alam and published by D. Cassel under

910-409: A friction between later Karaite theology and possible connections to Philo's philosophy, which could serve as either a rejection of their origins, rejection of theological positions no longer accepted, or that Philo's philosophy was not entirely used in the founding of the Karaites (although some influences remain possible). Early 20th-century scholars Oesterley and Box suggested that Karaism formed in

1001-659: A great congregation of Karaites became Rabbinical Jews during the time of the Nagid Rabbi Abraham Maimonides , who, in his words, "was not reluctant to receive them." During the 19th century, Russian authorities began to differentiate Karaite Jews from Rabbanite Jews, freeing them from various oppressive laws that affected Rabbinic Jews. In the 1830s the Tsarist governor of the Taurida Governorate , Mikhail Semyonovich Vorontsov , told

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1092-476: A law built on their own conception, but failed, till Simon b. Shētaḥ returned with his disciples from Alexandria, and restored tradition to its former condition. Karaism had, however, taken root among people who rejected the oral law, and called all kinds of proofs to their aid, as we see to-day. As regards the Sādōcaeans and Boēthosians , they are the sectarians who are anathemised in our prayer. Abraham Geiger ,

1183-457: A publication now in the public domain :  Singer, Isidore ; et al., eds. (1901–1906). "KALONYMUS". The Jewish Encyclopedia . New York: Funk & Wagnalls. : Richard Gottheil, Isaac Broydé KALONYMUS Kalonymus ben Kalonymus Kalonymus ben Kalonymus ben Meir ( Hebrew : קלונימוס בן קלונימוס), also romanized as Qalonymos ben Qalonymos or Calonym ben Calonym , also known as Maestro Calo ( Arles , 1286 – died after 1328)

1274-470: A purely solar calendar of 364 days and 30-day months, insisting that all the Holy Days and fast days should always occur on fixed days in the week, rather than on fixed days of the months. He further said that Shabbat should be kept from sunrise on Saturday to sunrise on Sunday. Most Ananites and Karaites rejected such beliefs. ʻAnan developed his movement's core tenets. His Sefer HaMiṣwot ("The Book of

1365-491: A reaction to the rise of Islam . The new religion recognized Judaism as a fellow monotheistic faith, but claimed that it detracted from its belief by deferring to rabbinical authority. Anan ben David ( Hebrew : ענן בן דוד , c. 715 – 795 or 811?) is widely considered to be a major founder of the Karaite movement. His followers, called Ananites, did not believe the rabbinical oral law was divinely inspired. According to

1456-585: A sojourn in Catalonia , which was in 1322, and believe the fact that Kalonymus does not mention Rome in Eben Boḥan confirms this supposition. In 1328 Kalonymus was in Arles , and probably remained there until dying at an unknown date. Kalonymus acquired a high reputation both as an original writer and as a translator. Kalonymus began a literary career when only twenty years old. Kalonymus's translations, which, with

1547-540: A visual reminder to the Israelites to remember the commandments given by God. The thread of Tekhelet is a blue-violet or blue thread, which, according to the traditions of Rabbinic Judaism, is to be dyed with a specific kind of dye derived from a mollusc (notably the Hexaplex trunculus sea snail). Due to a number of factors, including Rome outlawing the use of Tekhelet by commoners, the source and practice of using

1638-470: Is considered melakha (forbidden work). Their prayer books are composed almost completely of biblical passages. Karaite Jews often practice full prostration during prayers, while most other Jews no longer pray in this fashion. Unlike Rabbinic Jews, Karaites do not practice the ritual of lighting Shabbat candles . They have a differing interpretation of the Torah verse, "You shall not [burn] ( Hebrew : bi‘er

1729-460: Is impossible to know the gender identity of this person who lived in the 14th century for certain. Some scholars view Kalonymus ben Kalonymus as a possible example of a transgender person in Jewish history. Steven Greenberg acknowledges this possibility but also suggests another, that Kalonymus might have been a homosexual man, asking: "might it be that for Kalonymus the only way to make sense of

1820-619: Is labored, they are distinguished by their elevation of thought and conciseness. There was another payyeṭan called "Meshullam the Great," to whom probably belongs the Aramaic poetical Targum on the Decalogue which is generally attributed to Meshullam the Great ben Kalonymus. Kalonymus ben Meshullam , Liturgical poet; flourished at Mainz about 1000. He figures in the Amnon legend as having written

1911-468: Is said to be rejected if it contradicts the simple meaning of the Tanakh's text. The vast majority of these traditions are not forced upon any Karaite Jew or convert to Judaism through the Karaite movement, except very few such as donning a head covering in the Karaite kenesa . Those Karaites Jews who are new to the Karaite lifestyle do not have such an inheritance or tradition and tend to rely solely upon

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2002-573: Is the meaning of the text that would have been naturally understood by the ancient Hebrews when the books of the Torah were first written—without the use of the Oral Torah. By contrast, Rabbinic Judaism relies on the legal rulings of the Sanhedrin as they are codified in the Midrash, Talmud, and other sources to indicate the authentic meaning of the Torah. Karaism holds every interpretation of

2093-583: Is the palace of the world's Ruler; (8) belief in Resurrection contemporaneous with the advent of the Messiah; (9) final judgment; (10) retribution. Karaite Jews do not object to the idea of a body of interpretation of the Torah, along with extensions and development of non-rabbinic halakha (Jewish law) that strives to adhere to the Tanakh's straightforward meaning. Several hundred such books have been written by various Karaite Ḥakhamim (sages) throughout

2184-480: Is turned on prior to Shabbat. Many observant Karaites either unplug their refrigerators on Shabbat or turn off the circuit breakers. Karaites consider producing electricity to be a violation of Shabbat , no matter who produces it. Additionally, some Karaites view the purchasing of electricity that is charged on an incremental basis during the Shabbat as a commercial transaction that the Tanakh prohibits, no matter when

2275-454: Is why Rabbinic Judaism prohibits starting a fire on Shabbat. The vast majority of Karaite Jews hold that, throughout the Tanakh, ba‘ar explicitly means "to burn", while the Hebrew word meaning "to ignite" or "to kindle" is hidliq . Accordingly, the mainstream in Karaite Judaism takes the passage to mean that fire should not be left burning in a Jewish home on Shabbat, regardless of whether it

2366-477: The Unetanneh Tokef , which had been revealed to him in a dream by the martyr Amnon of Mainz . Liturgical poet; flourished at Mainz or Speyer in the eleventh century; brother of Moses III. He was the author of the piyyut חרשו יושבי חרושת ‎ to the kerovot of the last day of Passover, to which his brother wrote the אימת נוראותיך ‎. Liturgical poet; flourished at Mainz in 1020. He

2457-407: The pi‘el form of ba‘ar ) a fire in any of your dwellings on the day of Shabbat." (Ex. 35:3) In Rabbinic Judaism, the qal verb form ba‘ar is understood to mean "burn", whereas the pi‘el form (present here) is understood to be, not intensive as usual but causative, the rule being that the pi‘el of a stative verb will be causative, instead of the usual hif‘il. Hence bi‘er means "kindle", which

2548-672: The Mo‘eṣet HaḤakhamim . KJU teaches various forms of Karaite Judaism and includes Sevel HaYerushah in its course materials. Thus, newly admitted converts to Karaite Judaism can choose to accept or reject Sevel HaYerushah. As with other Jews, during Shabbat , Karaites attend synagogue to worship and to offer prayers . Most Karaites refrain from sexual relations on that day since they maintain that engaging in them can cause fatigue and copulation, in particular, results in ritual impurity on this holy day, concerns that Rabbinic Judaism ceased to have long ago; additionally, impregnating one's wife

2639-578: The New Testament and the Quran . Yudghan was a follower of Abū ʻĪsā al-Iṣfahānī and claimed to be a prophet and the Messiah, saying that the observance of Shabbat and Holy Days was no longer obligatory. Isma‘il al-‘Ukbari believed he was the prophet Elijah , and hated ʻAnan. Mishawayh al-‘Ukbari, who was a disciple of Isma‘il al-‘Ukbari and the founder of the Mishawites, taught his followers to use

2730-683: The Oral Torah , codified in the Talmud and subsequent works, as authoritative interpretations of the Torah , Karaite Jews do not treat the written collections of the oral tradition in the Midrash or the Talmud as binding. Karaite interpretation of the Torah strives to adhere to the plain or most obvious meaning ( peshat ) of the text; this is not necessarily the literal meaning of the text—instead, it

2821-584: The " Mordechai " (Pesachim, end), in the "Pardes" (§§ 75, 88, 245, 290), and in the "Mazref la-Hokmah" (p. 14a), it may be inferred that he was rabbi in Mainz, and that during the First Crusade (1096) he was compelled to flee to Speyer. He died in December, 1127. His body could not be buried because of the investment of the city by Lothar, the burial-ground being outside of the place. At a later time it

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2912-680: The 12th century scholar and liturgist Judah ben Elijah Hadassi in his Eshkol ha-Kofer : (1) God is the Creator of all created beings; (2) He is premundane and has no peer or associate; (3) the whole universe is created; (4) God called Moses and the other Prophets of the Biblical canon; (5) the Law of Moses alone is true; (6) to know the language of the Bible is a religious duty; (7) the Temple at Jerusalem

3003-545: The Bolshevik Revolution of 1917, atheism became official state policy in Soviet territories and Karaite religious schools and places of worship were the very first religious institutions closed by the Soviet government. The authorities allowed only the teaching of Shapshalian doctrines about the Karaites, and the official stance according to Soviet law (carried over from Russian Imperial law) erroneously regarded

3094-488: The Commandments") was published about 770. He adopted many principles and opinions of other anti-rabbinic forms of Judaism that had previously existed. He took much from the old Sadducees and Essenes, whose remnants still survived, and whose writings—or at least writings ascribed to them—were still in circulation. Thus, for example, these older sects prohibited the burning of any lights and the leaving of one's dwelling on

3185-508: The Great a scientific correspondence, which is included in the "Teshuvot Geonim Kadmonim" (13a), and was the author of a commentary on Avot Meshullam engaged in polemics with the Karaites . From the Bible text he demonstrates that, contrary to their opinion, one may quit one's house on Shabbat and have one's house lighted on the night of Shabbat. Meshullam was a prolific liturgical poet. Of

3276-594: The Israeli city of Ashdod . Some scholars trace the origin of Karaism to those who rejected the Talmudic tradition as an innovation. Judah Halevi , an 11th-century Jewish philosopher and rabbi , wrote a defense for Rabbinic Judaism entitled Kuzari , placing the origins of Karaism in the first and second centuries BCE, during the reign of Alexander Jannaeus ("King Jannai"), king of Judaea from 103 to 76 BCE: After him came Judah b. Tabbāi and Simon b. Shētaḥ, with

3367-580: The Italian and German heads of the family, which produced for nearly five centuries the most notable scholars of Germany and northern France , such as Samuel he-Hasid and his son Judah he-Hasid . Although all of them are mentioned as having been important scholars, the nature of the activity of only a few of them is known. (after the Jewish Encyclopedia, 1906) A short selicha in eight strophes, beginning with תבלת משחרי בניך ‎, bears

3458-644: The Kalonymos family are said to have left Judea after the Siege of Jerusalem (70 CE) and fled to southern Italy. This was told by early members of the family and has not been corroborated outside of Oral Tradition. Traces of the family in Italy may be found as early as the second half of the eighth century. As to the date of the settlement of its members in Germany, the opinions of modern scholars are divided, owing to

3549-605: The Karaite leaders that, even though the Russian Empire liked the idea that the Karaites did not accept the Talmud , they were still Jews and responsible for the crucifixion of Jesus and thus subject to the laws. The leaders, hearing that, devised a ruse by which they could be freed of the oppressive laws and told him that the Karaites had already settled in the Crimea before the death of Jesus. The Tsarist government then said that, if they could prove it, they would be free of

3640-599: The Karaite revival of the late 20th century; the World Karaite Movement was founded by Nehemia Gordon and Ḥakham Meir Rekhavi in the early 1990s. Karaite Jewish University (KJU), approved by the Mo‘eṣet HaḤakhamim (the Council of Sages) in Israel, was founded to teach an introductory course on Karaite Judaism. It could lead to a student's conversion by a Beit Din (religious Jewish court) authorized by

3731-628: The Karaites as Turkic descendants of the Khazars and not as Jews. Not all European Karaites accepted the Shapshalian doctrines. Some Hachamim and a small part of the general Karaite population still preserved their Jewish heritage, but most dared not oppose Shapshal openly due to his official standing with regard to the Soviet Union . The Karaite community in Egypt was considered one of

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3822-622: The Karaites were a group called Benei Ṣedeq during the Second Temple period . Historians have argued over whether Karaism has a direct connection to the Sadducees dating back to the end of the Second Temple period (70 CE) or whether Karaism represents a novel emergence of similar views. Karaites have always maintained that while there are some similarities to the Sadducees due to the rejection of rabbinical authority and of

3913-566: The Muslim government. He was sentenced to death, but his life was saved by his fellow prisoner, Abu Hanifa , the founder of the madhhab or school of fiqh (Muslim jurisprudence) known as the Hanafi . Ultimately he and his followers were permitted to migrate to Palestine . They erected a synagogue in Jerusalem that continued to be maintained until the time of the Crusades . From this center,

4004-459: 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

4095-705: The Oral Law, there are major differences. According to Rabbi Abraham ibn Daud , in his Sefer ha-Qabbalah (written c. 1160), the Karaite movement crystallized in Baghdad in the Gaonic period ( c. 7th–9th centuries) under the Abbasid Caliphate in present-day Iraq . This is the view universally accepted among Rabbinic Jews. However, some Arab scholars claim that Karaites were already living in Egypt in

4186-561: The Sabbath. Unlike the Sadducees, ʻAnan and the Qumran sectaries allowed persons to leave their house, but prohibited leaving one's town or camp. ʻAnan said that one should not leave one's house for frivolous things, but only to go to prayer or to study scripture. The Sadducees required the observation of the new moon to establish the dates of festivals and always held the Shavuot festival on

4277-424: The Sages, advising him to browbeat, expel, and scatter or kill them. He replied: 'If I destroy the Sages what will become of our Law?' 'There is the written law,' they replied, whoever wishes to study it may come and do so; take no heed of the oral law.' He followed their advice and expelled the Sages and among them Simon b. Shētaḥ, his son-in-law. Rabbinism was laid low for some time. The other party tried to establish

4368-403: The Tanakh and those practices mentioned in it, and to adapt Biblical practices to their cultural context. Karaite communities are so small and generally isolated, that their members commonly adopt the customs of their host country. In Israel, too, traditional Karaites tend to be culturally assimilated into mainstream society (both secular and Orthodox ). Many modern Karaite Jews have emerged from

4459-409: The Torah to the same scrutiny regardless of its source, and teaches that it is the personal responsibility of every individual Jew to study the Torah , and ultimately to decide personally its correct meaning. Karaites may consider arguments made in the Talmud and other works, but without exalting them above other viewpoints. According to the Karaite Mordecai ben Nissan (born 1650), the ancestors of

4550-440: The Ukbarites emerged separately from the Ananites. However, the Isunians, Yudghanites, Ukabarites , and Mishawites all held views that did not accord with those of either the Ananites or the Karaites. Abū ʻĪsā al-Iṣfahānī, who was an illiterate tailor, claimed to be a prophet, prohibited divorce, claimed that all months should have thirty days, believed in Jesus and Muhammad as prophets, and told his followers that they must study

4641-471: The community Ḥakhamim still taught that the Karaites were and had always been a part of the Jewish people; prayer was in Hebrew, the lineage of Kohens , Levites , and families of Davidic descent were meticulously preserved, and books printed in Hebrew adamantly identified the Karaites as Jews. In 1897 the Russian census counted 12,894 Karaites in the Russian Empire. By the early 20th century, most European Karaites were no longer very knowledgeable about

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4732-403: The community, his conservatism and opposition towards local customs were met by little success. In the 1950s, the entire Jewish population in Egypt was estimated at 80,000 including 5,000 Karaite Jews. Following the United Arab Republic 's participation in the Six-Day War , a few Jewish men in Egypt were placed in short term detention, before being expelled from the country. This resulted in

4823-402: The conflicting statements of the Jewish sources. Rapoport, Leopold Zunz , and many others place the settlement in 876, believing the King Charles, mentioned in the sources as having induced the Kalonymides to emigrate to Germany, to have been Charles the Bald , who was in Italy in that year; Luzzatto and others think that it took place under Charlemagne , in approximately 800 CE, alleging that

4914-400: The contest for the office of exilarch which allegedly served as the immediate cause of his apostasy." Nemoy later notes that Natronai—a devout Rabbanite—lived where ʻAnan's activities took place, and that the Karaite sage Jacob Qirqisani never mentioned ʻAnan's purported lineage or candidacy for Exilarch . ʻAnan's allowing his followers to proclaim him as Exilarch was considered treason by

5005-431: The day after the weekly Sabbath (i.e., the Sunday) that occurs during the seven days of Ḥagh HaMaṣṣot to the day after the seventh weekly Sabbath. They celebrate Shavu‘ot on that Sunday, no matter what the calendar date of that Sunday on which it happens to fall. A Tzitzit (alternatively spelled Ṣiṣit, plural: Tzitziyot or Ṣiṣiyot) is a knotted or braided tassel worn by observant Jews (both Karaite and Rabbinic) on each of

5096-439: The days from the offering of the ‘Omer 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, whereas Rabbinic Judaism interprets it as referring to the day of rest on the first day of Ḥagh HaMaṣṣot . So while Rabbinic Judaism begins the count on the 16th of Nisan and celebrates Shavu‘ot on the 6th of Sivan , Karaite Jews count from

5187-525: The death of Jesus and thus had no responsibility for it. Firkovich referenced tombstones in Crimea (altering the dates) and gathered thousands of Karaite, Rabbinic, and Samaritan manuscripts, including one rabbinic document from Transcaucasia that claims that the Jews there were descendants of the exiles from the northern Kingdom of Israel . These actions convinced the Tsar that Karaite ancestors could not have killed Jesus and that thus their descendants were free of familial guilt . Despite this, within

5278-408: The desire to attract scholars to the empire was more in keeping with the character of that monarch; still others assign it to the reign of Otto II, Holy Roman Emperor (973-983), whose life, according to the historian Thietmar von Merseburg, was saved in a battle with the Saracens by a Jew named Kalonymus. The following table, compiled from the accounts of Eleazar of Worms and Solomon Luria , gives

5369-518: The desire to be loved by a man is to fantasize being a woman?" Karaite Judaism Karaism is a non-Rabbinical Jewish sect characterized by the recognition of the written Tanakh alone as its supreme authority in halakha ( religious law ) and theology . Karaites believe that all of the divine commandments which were handed down to Moses by God were recorded in the written Torah without any additional Oral Law or explanation. Unlike mainstream Rabbinic Judaism , which regards

5460-423: The eleventh and twelfth centuries; father of Samuel he-Hasid, grandfather of Judah he-Hasid , and great-grandfather of Judah ben Kalonymus , as the following pedigree shows: He was the grandson of Eliezer ben Isaac ha-Gadol . Kalonymus is quoted in the Tosafot (Hullin 47b), and a responsum of his is included in the collection of responsa of Meir of Rothenburg (No. 501). From the account of Kalonymus given in

5551-437: The exception of one that was printed, are all still in manuscript, include the following (arranged in chronological order, the Hebrew titles being those of the translations): Kalonymus's original works are as follows: A large number of other works have been wrongly attributed to Kalonymus ben Kalonymus. In the poem Even Boḥan , Kalonymus expresses lament at and curses having been born a boy, referring to Kalonymus's penis as

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5642-521: The first Islamic governor of Egypt (d. 664), and was reportedly dated 20  AH (641 CE). At one time, Karaites made up a significant proportion of the Hebrew population. However as of 2013, an estimated 30,000 to 50,000 Karaites resided in Israel , with smaller communities in Turkey, Europe and the United States. A 2007 report estimated that, of 30,000 worldwide, more than 20,000 descend from those who made aliyah from Egypt and Iraq to Israel . The largest Karaite community today resides in

5733-405: The first half of the seventh century, based on a legal document that the Karaite community in Egypt had in its possession until the end of the 19th century, in which the first Islamic governor ordered the leaders of the Rabbinite community against interfering with Karaite practices or with the way they celebrate their holidays. It was said to have been stamped by the palm of Amr ibn al-ʿĀṣ as-Sahmī ,

5824-401: The four corners of what is often an outer garment or their Tallit . The Torah commands Israel to make tassels on the corners of their four-cornered garment containing a thread of Tekhelet ( Numbers 15:38 ) and repeats this commandment using the word for "twisted cords" ("Gedilim") instead of "tassels" at Deuteronomy 22:12 . The purpose of the tassels is stated in the Book of Numbers as

5915-399: The friends of both. At this period the doctrine of the Karaites arose in consequence of an incident between the Sages and King Jannai who was a priest. His mother was under suspicion of being a 'profane' woman. One of the Sages alluded to this, saying to him: 'Be satisfied, O king Jannai, with the royal crown, but leave the priestly crown to the seed of Aaron.' His friends prejudiced him against

6006-543: The latter from the former, because he could not embrace his inventions which he formed out of his own brain; and from him the Karaites sprung, who were first called the society or congregation of Judah ben Tabbai, which was afterwards changed into the name of Karaites. Gill also traces the Karaite sect to the split between the schools of Hillel the Elder and Shammai in 30 BCE. American scholar Bernard Revel rejects many of Geiger's arguments in his 1913 published dissertation, The Karaite Halakah . Revel also points to

6097-432: The many correlations between Karaite halakha and theology and the interpretations of Philo of Alexandria , the 1st-century philosopher and Jewish scholar. He also notes the writings of a 10th-century Karaite who refers to Philo's works, showing that the Karaites made use of Philo's writings in the development of their movement. Later Medieval Karaite commentators did not view Philo in a favorable light. These attitudes show

6188-630: The movement's history, although most are lost today. The disagreement arises over the rabbinic tradition's raising of the Talmud and the other writings of the rabbis above the Torah. The Karaites believe this has led to traditions and customs being kept under rabbinic law that contradict what is written in the Torah. The Karaites also have their own traditions and customs passed down from their ancestors and religious authorities. These are known as Sevel HaYerushah , which means "the Yoke [or burden] of Inheritance." Most of these practices are kept primarily by traditional Karaites; theoretically, any tradition thereof

6279-404: The name of Ithiel without any other indication as to its authorship. It was translated into German by Zunz. Liturgical poet; lived at Rome or at Lucca about 850. Two tahanunim of his are incorporated in the Mahzor : one, beginning with אנא ה' אלקי תשועתי ‎, comprises thirty-eight lines of four words each; the other, beginning with מקור ישראל ‎, consists of forty-six lines, with

6370-409: The near complete disappearance of the Jewish and Karaite communities by the 1970s. Karaites were among the last to leave and most of Egypt's Karaite Jews settled in Israel. The latest Chief Karaite sages of the Karaite community in Egypt (החכמים הראשיים הקראים) were: From 1916 to 1921, due to World War I, there was no Chief sage in Egypt. The oldest Karaite articles of faith were formulated by

6461-400: The notables of the chief Jewish congregations, and the choice was confirmed by the Caliph of Baghdad. A schism may have occurred, with ʻAnan ben David being proclaimed exilarch by his followers. However, not all scholars agree that this event occurred. Leon Nemoy notes, "Natronai, scarcely ninety years after ‘Anan's secession, tells us nothing about his aristocratic (Davidic) descent or about

6552-481: The number of Jews affiliating with Karaism was as much as 10 percent of world Jewry, and debates between Rabbinist and Karaite leaders were not uncommon. Among the staunchest critics of Karaite thought and practice at this time was Saadia Gaon , whose writings brought about a permanent split between some Karaite and Rabbinic communities. Egypt had long been a bastion for Karaites and their teachings. According to David ben Solomon ibn Abi Zimra , in one day in Egypt,

6643-523: The oldest and had existed in that country for about 1,300 years. Many interactions, including financial support, religious leadership positions and marriages, have taken place between the various Karaite communities, including those in Egypt, Turkey, Jerusalem and Crimea. A split emerged within the Karaite community of Egypt around the turn of the 20th century, between those now termed "progressives" and those termed "traditionalists". The progressives, of which noted writer and intellectual Murat Faraj Lisha‘

6734-497: The oppressive laws. The community leaders charged Abraham Firkovich (1786–1874) with gathering anything that could help show that Karaites were not in Jerusalem at the time of Jesus , and thus not responsible for the crucifixion. Through his work, Firkovich helped establish the idea among the Russian authorities that the Karaites, as descendants of the exiled northern kingdom of Israel, had already gone into exile centuries before

6825-400: The payment is made; the recording of the electric meter is considered by them to be a commercial transaction. Karaites maintain that in the absence of a Temple , ordinary washing with flowing waters (described in the Torah as "living"—flowing—water) should be substituted for purification with water that includes ashes obtained through the red heifer burning ritual. Karaites believe that this

6916-470: The piyyutim contained in the kerovah of the " Shacharit " service of the Day of Atonement , at least twenty (possibly thirty-two) belong to him. He wrote also: an "' Avodah ," recited after the prayer for the synagogue reader and containing a cursory review of Biblical history from Adam down to Levi; a yoẓer for Passover ; and two zulot. Altogether thirty-eight piyyuṭim are attributed to him. Although their language

7007-648: The poet Immanuel the Roman wrote a letter to Nasi Samuel of Arles, protesting in the name of the Jewish community of Rome against Kalonymus's departure. According to Moritz Steinschneider and Gross, Kalonymus was the poet referred to by Immanuel (ib. p. 28) as having pleaded the cause of the Roman Jews before the pope at Avignon in 1321, but this assertion needs confirmation since the exact dates of Kalonymus's stay in Rome can not be ascertained. Heinrich Graetz and Adolf Neubauer believe Kalonymus went to Rome after

7098-649: The religion and Seraya Shapshal , a Karaite soldier of fortune who had been the tutor of the last Qajar Shah of Persia, Mohammad Ali Shah Qajar and a Russian spy, managed about 1911 to get himself elected Chief Ḥakham of the Karaites in the Russian Empire (by that time, due to Russian regulations, the position had become more of a political one than a spiritual one). Influenced by the Pan-Turkic movement in Turkey, Shapshal made his position into something of

7189-459: The sect diffused thinly over Syria , spread into Egypt, and ultimately reached Southeast Europe . Ben David challenged the Rabbinical establishment. Some scholars believe that his followers may have absorbed Jewish Babylonian sects such as the Isunians (followers of Abū ʻĪsā al-Iṣfahānī ), Yudghanites , and the remnants of the pre-Talmudic Sadducees and Boethusians . Later, sects such as

7280-612: The sufferings of the Jews during the persecutions of 1147 ("Monatsschrift," xx. 257); and ראשי מים, on the fate of the Jews from the times of the Pharaohs to the destruction of the Temple by Titus . The whole of the first selicha and the end of the second have been translated into German by Leopold Zunz . More members of the Kalonymus family, who have pages for themselves. [REDACTED]  This article incorporates text from

7371-499: The title " Nasi " (prince). About 1314, Kalonymus settled at Avignon , and there later became associated with Robert, King of Naples , who sent Kalonymus (with letters of recommendation) on a scientific mission to Rome. Kalonymus's learning and character gained the consideration of the Roman Jewish notables; and when family members, finding that Kalonymus's sojourn at Rome was longer than had been anticipated, recalled Kalonymus,

7462-483: The title "Teshubot Geonim Kadmonim" (Nos. 106-118). Rabbenu Gershom remarks that there exists in rabbinical literature a confusion concerning the identity of Kalonymus and his son Meshullam the Great, and the saying of one is sometimes attributed to the other. Thus Rashi quotes three emendations in the Talmudical text in the name of R. Meshullam, while Rabbeinu Tam gives them in the name of R. Kalonymus. Kalonymus

7553-434: Was a Jewish philosopher and translator and hakham of Provence . Kalonymus studied philosophy and rabbinical literature at Salon-de-Provence under the direction of Abba Mari ben Eligdor and Moses ben Solomon of Beaucaire. Kalonymus also studied medicine , but seems not to have practiced it. Kalonymus was from a prominent and distinguished Provençal Jewish family. The father of Kalonymus and Kalonymus themselves each bore

7644-402: Was at the forefront, called for a more liberal interpretation of Halakha , along with societal reforms and greater solidarity with Rabbanites. The traditionalists were led by Chief Hakham Tubiah ben Simhah Levi Babovich, and called not only for a more obdurate interpretation, but for greater separatism from both Rabbanites and Zionism . Although Babovich was respected for his dedication towards

7735-455: Was interred at Mainz. Kalonymus ben Judah or Kalonymus the Elder lived in Mainz at the beginning of the twelfth century. He was a contemporary of Eliakim ben Joseph, the teacher of Eleazar ben Nathan (RaBaN). Liturgical poet; flourished at Speyer (?) about 1160; probably a grandson of Kalonymus ben Isaac the Elder. He was a contemporary of Isaac ben Shalom, grandfather of Isaac Or Zarua , and

7826-445: Was lit prior to, or during the Sabbath. However, the minority of Karaites who view the prohibition to be on kindling a fire often permit a fire to continue burning into the Sabbath. Historically, Karaites refrained from using or deriving benefit from fire until the Sabbath ends, and accordingly their homes were not lit during the night of the Sabbath. Many modern Karaites today use a fluorescent or LED lamp powered by batteries, which

7917-458: Was the author of אימת נוראותיך ‎ and of a kerovah consisting of various poems for the seventh day of Passover, which used to be recited in the congregations of Mainz. Citations from several of the ḳerovah poems are given in various earlier Bible commentaries. (On the confusion existing in the rabbinical sources concerning the identity of the author of the ל אימת נוראותיך ‎, see Zunz) Liturgical poet; flourished at Speyer in 1070. He

8008-425: Was the author of a kerovah for feast-days. To him probably belong the rehitim מי לא יראך ‎ which bear the signature "Kalonymus" or "Kalonymus the Elder." Eleazer of Worms attributes also to him the piyyut מלכותו בקהל עדתו ‎. Meshullam the Great, called also the Roman, was a halakhist and liturgical poet; flourished at Rome or at Lucca about 976. He carried on with Rabbeinu Gershom and Simon

8099-594: Was the author of many liturgical poems in various styles, e.g., ofan, zulat, and reshut, and especially of seliḥot. Thirty of his poetical productions have been incorporated in the Maḥzor. Among his selichot the most noteworthy are the Seder of Pesach , in which the author describes the readiness shown by the Jews, in the persecutions of the Crusades, to die for the faith of their fathers; the kinah מי יתן את הקול ‎, on

8190-478: Was the author of the reshut יראתי ‎ to Kalir 's kerovah for Rosh Hashanah . A son of Yekuthiel named Moses of Speyer is quoted as a high Talmudical authority. Liturgical poet; lived at Mainz in 1080. He was the author of the following five piyyutim. Meshullam was among those who killed themselves May 27, 1096, in order not to fall into the hands of the Crusaders . German halachist; lived at Speyer in

8281-630: Was the practice before the Tabernacle was built in the Sinai Peninsula following the Exodus . They follow certain Torah laws for avoiding Ṭum’at Met (ritual impurity caused by contact with a dead body, human bones, graves, or being present in a space under any ceiling where a human died) which are no longer considered relevant in Rabbinic Judaism, except for Kohanim (members of the Jewish priestly class). The Karaite method of counting

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