Karaite Judaism

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This article is about the Jewish religious movement. For the Karaites among Mongolian tribal confederation, see Kerait. For the modern-day Turkic Karaites, see Crimean Karaites. For some meanings, see karait.

Karaite Judaism or Karaism (/ˈkærə.t/ or /ˈkærə.ɪzəm/; Hebrew: יהדות קראית , Modern Yahadut Qara'it, Tiberian Qārāʾîm ; meaning "Readers (of the Hebrew Scriptures")[a] is a Jewish movement characterized by the recognition of the Tanakh alone as its supreme legal authority in Halakha (Jewish religious law) and theology. It is distinct from mainstream Rabbinic Judaism, which considers the Oral Torah, as codified in the Talmud and subsequent works to be authoritative interpretations of the Torah. Karaites maintain that all of the divine commandments handed down to Moses by God were recorded in the written Torah without additional Oral Law or explanation. As a result, Karaite Jews do not accept as binding the written collections of the oral tradition in the Midrash or Talmud.

When interpreting the Tanakh, Karaites strive to adhere to the plain or most obvious meaning ("peshat") of the text; this is not necessarily the literal meaning, but rather the meaning that would have been naturally understood by the ancient Israelites when the books of the Tanakh were first written. In 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.[b] Karaite Judaism holds every interpretation of the Tanakh 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 decide for themselves its correct meaning. Therefore, Karaites may consider arguments made in the Talmud and other works without exalting them above other viewpoints.

According to Rabbi Avraham ben David, in his Sefer HaQabbalah, the Karaite movement crystallized in Baghdad in the Gaonic period (circa 7th–9th centuries CE), under the Abbasid Caliphate in what is present-day Iraq. This is the view universally accepted among Rabbinic Jews. However, the claim has been made that Karaites were already living in Egypt in the first half of the 7th century, the evidence consisting of a legal document that the Karaite community in Egypt had in its possession until the end of the 19th century, which was said to be stamped by the palm of 'Amr ibn al-'As, the first Islamic governor of Egypt, in which he ordered the leaders of the Rabbanite community not to interfere in the way of life of the Karaites nor with the way they celebrate their holidays. This document was reported to be dated 20  AH (641 CE).[1][2][3]


Karaites were at one time a significant proportion of the Jewish population.[5] Estimates of the Karaite population are difficult to make because they believe on the basis of Genesis 32 that counting Jews is forbidden. Some 30–50,000 are thought to reside in Israel, with smaller communities in Turkey, Europe and the United States.[6] Another estimate holds that, of the 50,000 world-wide, over 40,000 descend from those who made aliyah from Egypt and Iraq to Israel.[7]



The Karaite Synagogue in the Old City (Jerusalem)


Abraham Geiger posited a connection between the Karaites as 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, there is a minority in Karaite Judaism who, like the Sadducees, do not believe in a final resurrection or after-life.[8] The British theologian John Gill (1767) noted,



However, Bernard Revel, in his dissertation on "Karaite Halakhah", rejects many of Geiger's proofs.[11] Revel also points to the many correlations between Karaite halakha and theology and the interpretations of Philo of Alexandria, the 1st-century philosopher and Jewish scholar, as well as the writings of a 10th-century Karaite who brings down the writings of Philo, showing that the Karaites made use of Philo's writings in the development of their movement. Later Medieval Karaite commentators[who?] did not view Philo in a favorable light. These attitudes show a friction between later Karaite theology and possible connections to Philo's philosophy, which could serve as either a rejection of their origins, rejecting theological positions no longer accepted, or that Philo's philosophy was not entirely utilized in its founding (although some influences remain possible).[citation needed]

Others suggest that the major impetus for the formation of Karaism was a reaction to the rise of Islam,[12] which recognized Judaism as a fellow monotheistic faith, but claimed that it detracted from this monotheism by deferring to rabbinical authority.

Some[who?] claim that Karaism is the original form of Judaism and rabbinic Judaism branched off from it.[13]

9th century[edit]

Anan Ben David (c. 715 – 795 or 811?) (Hebrew: ענן בן דוד‎) is widely considered to be a major founder of the Karaite movement. His followers were called Ananites and, like modern Karaites, did not believe the Rabbinic Jewish oral law was divinely inspired.

According to 12th century Rabbanite account, in approximately 760 CE, Shelomoh ben Ḥisdai II the Jewish exilarch in Babylon died, and two brothers among his nearest kin, ‘Anan ben David (whose name according to the Rabbanite account was ‘Anan 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 Ge’onim) and by the notables of the chief Jewish congregations, and the choice was confirmed by the Caliph of Baghdad.


Anan allowed himself to be proclaimed Exilarch by his followers, a step construed as treason by the Muslim government.[citation needed] He was sentenced to death, but his life was saved by his fellow prisoner, Abū Ḥanīfa, the founder of the great school of Moslem theology and jurisprudence. 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 centre the sect diffused itself thinly over Syria, spread into Egypt, and ultimately reached S.E. Europe.[16]

Ben David challenged the Rabbanite establishment and some scholars conjecture that his followers may have absorbed Jewish Babylonian sects such as the Isunians[17] (followers of Abu ‘Isa al-Isfahani), Yudghanites,[18] and the remnants of the pre-Talmudic Sadducees and Boethusians; later, non-Ananist sects such as the Ukbarites emerged. However, the Isunians, Yudghanites, ‘Ukabarites, and Mishawites all held views that did not accord with either those of the ‘Ananites or the Karaites. Abu ‘Isa al-Isfahani, 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 the New Testament and the Qur’an; Yudghan was a follower of ‘Isa al-Isfahani and claimed to be a prophet and the Messiah and claimed that the observance of Shabbat and Holy Days was no longer obligatory; Isma‘’il al-‘Ukbari believed he was the prophet Elijah, and hated ‘Anan; and Mishawayh al-‘Ukbari, who was a disciple of Isma‘’il al-‘Ukbari and the founder of the Mishawites, taught his followers to use a purely solar calendar of 364 days and 30 day months, insisted 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, and said that Shabbat should be kept from sunrise on Saturday to sunrise on Sunday. Such beliefs were anathema to Ananites and Karaites and their practitioners were excoriated by the Karaites, thus the conjecture that they were absorbed by the Ananites and Karaites is absurd.

Anan devoted himself to the development of his movement's core tenets. His Sefer HaMiṣwot ("The Book of 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 the Sabbath (unlike the Sadducees, ‘Anan and the Qumran sectaries prohibited leaving one's town or camp, but not one's house; ‘Anan said that one should not leave one's house for frivolous things, but only to go to prayer or to study scripture); they also enjoined the actual observation of the new moon for the appointment of festivals, and the holding of the Pentecost festival always on a Sunday.

The Golden Age[edit]


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


Russian Empire Karaites (Qaraylar)[edit]

Main article: Crimean Karaites
Karaim kenesa in Trakai.

During the late 19th century, Russian authorities began to differentiate Karaites from Rabbanite Jews, freeing them from various anti-Semitic laws that affected Jews. The Tsarist governor of the Crimean area told the Karaite leaders that, even though the Tsarist government liked the idea that the Karaites did not accept the Talmud (which the church taught was the reason the Jews did not accept Jesus), they were still Jews and responsible for the death of Jesus and subject to the new anti-semitic 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 the oppressive laws. The community leaders charged Avraham Firkovich (1786-1874) with gathering anything that could help "prove" 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 Tsarist authorities that the Karaites, as descendants of the exiled northern kingdom of Israel, had already gone into exile centuries before the death of Jesus and thus had no responsibility for it. Firkovich referenced tombstones in Crimea (altering the dates) and gathered thousands of Karaite, Rabbanite, and Samaritan manuscripts, including one Rabbanite document from the southern Caucasus that claims that the Jews there were descendants of the exiles from the northern Kingdom of Israel.

These actions convinced the Russian Czar[which?] that Karaite ancestors could not have killed Jesus and that thus their descendants were free of familial guilt (which was an underlying reason or pretext given at that time for anti-Semitic laws).

All this served for external consumption. Within the community Ḥakhamim still taught that the Karaites were and have always been a part of the Jewish people, prayer was in Hebrew, the lineage of Kohanim, 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 Karaims in the Russian Empire.[19]

By the early 20th century, most European Karaites were no longer very knowledgeable about the religion and Seraya Szapszal, 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,[20] Szapszal made his position into that of an Emperor-priest. He changed the title Ḥakham to Ḥakhan (a cross between the Turkic titles Khaqan and Khan), forbade the use of Hebrew, and in the 1930s introduced pagan elements (such as the veneration of sacred oak trees in the cemetery). He recognized both Jesus and Muhammad as prophets (thus appeasing both the Russian Orthodox Tsarist government and the Muslim Turkic peoples).[21]

After 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 Szapszalian doctrines about the Karaites, and the official stance according to Soviet law (carried over from Tsarist law) erroneously regarded the Karaimi as Turkic descendants of the Khazars and not as Jews.[22]

Not all European Karaites accepted the Szapszalian doctrines. Some Hakhamim and a small part of the general Karaite population still preserved their Jewish heritage, but most dared not oppose Szapszal openly due to his official standing vis-à-vis the Soviet government.[23]


Karaites believe they observe the original religion of Ancient Israel, as prescribed by God in the Tanakh and understood by the Israelites before the Pharisaic period, and do not accept later additions such as the Talmud of Rabbinic Judaism. They place the ultimate responsibility of interpreting the Tanakh on each individual. Karaism holds every interpretation up to the same objective scrutiny regardless of its source.

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

Views on the Mishnah[edit]

Karaites do not accept the existence of an Oral Law because:

  1. The Mishnah quotes many conflicting opinions.
  2. The Mishnah does not go on to say in which opinion the truth lies. Rather, the Mishnah sometimes agrees with neither one nor the other, contradicting both.
  5. The Oral Law is not explicitly mentioned in the Tanakh.
  8. The words of the Mishnah and Talmud are clearly the words of people living in the 2nd–5th centuries CE, in contrast to the Torah, which is held to be a direct revelation by God through Moses.
  9. The Torah states, "You shall not add to the word that I am commanding you, nor take away from it, that you may keep the commandments of YHWH, your God, which I command you." (Deut 4:2) They argue that this excludes the possibility of later interpretation, when that interpretation is viewed as divinely ordained.
  10. Joshua 8:34–35 states:




In addition to this, Joshua 1:8 states: This book of the law is not to depart out of your mouth, but you are to meditate on it day and night, so that you may observe to do according to all that is written in it.

Karaite interpretations of the Torah[edit]

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

Those newly entered Karaites who do not have such an inheritance or tradition tend to rely heavily upon just the Torah and those practices mentioned in it, and to adapt Biblical practices to their cultural context. One reason for this lack of tradition is that many modern Karaites spring from the Karaite revival due largely to the revival group known as the World Karaite Movement founded by Nehemia Gordon and Meir Rekhavi in the early 1990s. However, this situation has improved, with the formation of Karaite Jewish University (KJU), which was approved by the Mo‘eṣet HaḤakhamim, the Council of Sages, in Israel to teach an introductory course, which could lead to a student's conversion by a bet din authorized by 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 now have the ability to accept or reject Sevel HaYerushah. Another reason is that 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.

The calendar[edit]

See also: Hebrew calendar



As with other Jews, during the Jewish Sabbath (Shabbat), Karaites attend synagogues to worship and to offer prayers. However, many Karaites refrain from sexual relations on that day. Their prayer books are composed almost completely of Biblical passages. Karaites often practice full prostration during prayers, while most other Jews no longer pray in this fashion.

Unlike Rabbinic Jews, Karaites do not practice the ritual of lighting candles before Shabbat, because of their interpretation of the Torah verse, "You shall not [burn] (Heb: bi‘er the pi‘el form of ba‘ar) a fire in any of your dwellings on the day of Shabbat." 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 is why Rabbinic Judaism prohibits starting a fire on Shabbat. Many 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, these Karaites take this to indicate that fire should not be left burning in a Jewish home on Shabbat, regardless of whether it was lit prior to, or during the Sabbath. However, those Karaites who view the prohibition to be on kindling a fire often permit a fire to continue burning into the Sabbath.

In fact, some[who?] have suggested that the Rabbinic ritual of lighting candles on Shabbat may have been instituted as anti-Karaite halakhah.[24] However, the second chapter of Tractate Shabbat in the Mishnah as well as the corresponding chapter of the Talmud treat lighting Sabbath candles as a basic religious obligation. Since the Mishnah dates to no later than the second century at the very latest, and indeed much of its material comes from centuries earlier, it is unlikely that candle-lighting would have been instituted as a measure against Karaism.

Historically, Karaites refrained from utilizing or deriving benefit from fire until the Sabbath ends, resulting in Karaites having unlit homes during the night of the Sabbath. However, many modern Karaites now use a fluorescent light powered by a battery that is turned on prior to Shabbat. Many observant Karaites either unplug their refrigerators on Shabbat or turn off the circuit breakers.[citation needed] Electricity that is produced on Shabbat is considered by Karaites to be a violation of Shabbat, no matter who produces it, in contrast to the Rabbanites who have ruled that work done by gentiles on Shabbat is permitted. Additionally, purchasing electricity that is charged on an incremental basis during the Shabbat is viewed as a commercial transaction that the Tanakh prohibits, no matter when the payment is made, since the recording of the electric meter is considered to be conducting a commercial transaction.

Laws of ritual purity[edit]

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 the red heifer ritual—Karaites believe that this was the practice before the Temple was built.[25][26] For this reason, many of the laws for avoiding tum’at met (ritual impurity caused by contact with a dead body)[27] are no longer considered relevant in Rabbinic Judaism, but are still followed by Karaite Jews.

Sephirath Ha‘Omer and Shavu‘oth[edit]


Tzitzit (Ṣiṣiyot)[edit]

A karaite Ṣiṣit with blue threads

A Ṣiṣit (alternatively spelled tzitzit, plural: ṣiṣiyot or tzitziyot) is a braided fringe worn by observant Jews (both Karaite and Rabbinic) on each of the four corners of their outer garment or their tallit. The Torah commands Israel to make fringes on the corners of their outer garment containing a thread of tekhelet (Numbers 15:38) and repeats this command using the word for "braids" instead of "fringes" at Deuteronomy 22:12. The purpose of the fringes is stated in the Book of Numbers as a visual reminder to the Israelites to remember the commandments given by God.

The thread of tekhelet is a blue thread, which, according to the traditions of Rabbinic Judaism, is to be dyed with a specific kind of dye derived from a mollusc (possibly the murex trunculus sea snail). Due to a number of factors, including Rome outlawing the use of blue by commoners, the actual source and practice of using a blue thread in ṣiṣit was lost for many Rabbinic Jews, and thus their ṣiṣiyot are usually all white. Against this, Karaites believe that the importance of tekhelet is that the color of thread is blue, and not necessarily that it must be a specific dye. Additionally, it is also believed by the Karaites that the Rabbinic tradition that the dye comes from a mollusc is incorrect because such an un-kosher source would be prohibited by the Torah, proposing instead that the source of the dye was indigo or woad (the "Asp of Jerusalem" plant, taxonomic name "Isatis tinctoria", used as a fast dye in Ancient Egypt).[29][30]

Among Rabbinic Jews, there are specific traditions on how the fringes are to be knotted or braided. Karaites also have traditions on how the fringes are to be knotted or braided, but these traditions were not strictly enforced as they are in Rabbinic Judaism. As a result, besides the usual lack of blue in a Rabbinic ṣiṣit, how the ṣiṣiyot are tied distinguishes Karaite ṣiṣiyot from Rabbinic ṣiṣiyot.

A rabbinic myth against the Karaites is that Karaite Jews wear their ṣiṣiyot on the walls of their homes, implying that Karaites take the statement "that you may look upon it" (Numbers 15:39) literally, and thus use ṣiṣiyot as a wall decoration. However, Karaites do not hang ṣiṣiyot on their walls, but only wear them on their clothing in the same way as Rabbinic Jews do. It is clear from the context of the commands regarding ṣiṣiyot that these are to be worn on the four corners of one's personal clothing.[citation needed]





However, there are exceptions. An account in the 19th century tells of a Karaite synagogue in Constantinople that had a mezuzah.[31] (What the gentile visitors mistook for the Rabbanite Mezuzah was, in fact, the plaque mentioned in the previous paragraph).[citation needed] In Israel, in an effort to make Rabbinic Jews comfortable, many Karaite Jews do put up mezuzot, but not out of belief that it is commanded.



Four species[edit]

Karaite Judaism maintains that what the Rabbanites call the four species are actual three, i.e., fruit of splendorous tree: date palm fronds (Kappoth Temarim), branches of thickly leaved trees (‘Eṣ ‘Avoth), and willow branches (‘Aravoth Naḥal), must be used to construct the roof of the sukkah; they are not made into a lulav and shaken in four directions, as is the Rabbinic practice. In the book of Nehemiah (8:15), Israel is instructed to construct their sukkot out of the species and olive branches, and oil tree branches, as well as date palm fronds, and branches other thickly leaved trees are mentioned in the same passage as materials for the construction.

Nehemiah 8:14–15 וַיִּמְצְאוּ, כָּתוּב בַּתּוֹרָה: אֲשֶׁר צִוָּה יְהוָה בְּיַד-מֹשֶׁה, אֲשֶׁר יֵשְׁבוּ בְנֵי-יִשְׂרָאֵל בַּסֻּכּוֹת בֶּחָג בַּחֹדֶשׁ הַשְׁבִיעִי. וַאֲשֶׁר יַשְׁמִיעוּ, וְיַעֲבִירוּ קוֹל בְּכָל-עָרֵיהֶם וּבִירוּשָׁלִַם לֵאמֹר—צְאוּ הָהָר וְהָבִיאוּ עֲלֵי-זַיִת וַעֲלֵי-עֵץ שֶׁמֶן, וַעֲלֵי הֲדַס וַעֲלֵי תְמָרִים וַעֲלֵי עֵץ עָבֹת: לַעֲשֹׂת סֻכֹּת, כַּכָּתוּב.


Who is a Jew?[edit]

Karaite Judaism follows patrilineal descent, meaning a Jew is someone whose father is Jewish, or who has undergone a formal conversion, since all Jewish descent in the Tanakh is traced patrilineally.

However, anyone who formally accepts the God of Israel as his own god, the people of Israel as his own people, and is circumcised (males only), is a fully established member of the people of Israel (Jew); Karaites believe this should be done, after living among Karaites and studying the Torah, in the form of a vow before the Beit Din, see Exodus 12:43–49, Ruth 1:16, Esther 8:17, and Isaiah 56:6–7; also Ezekiel the prophet states that strangers who have joined themselves to the Children of Israel will be given land inheritance among the Tribes of Israel among whom they live during the final redemption.[32]

Pronouncing the Tetragrammaton[edit]

Explicitly saying the Tetragrammaton name of God is a controversial issue among Karaite Jews today. Some traditional Karaites view the pronunciation of God's name to be blasphemous, and adhere to the rabbinic tradition of substituting "Adonai", when coming across YHWH while reading.[33] Other traditional Karaites[who?] and some of those coming from a rabbinic background[who?], as well some converts to Karaite Judaism[who?], do not consider the pronunciation of the Tetragrammaton to be forbidden, even though there is no agreement among scholars as to the correct pronunciation. Some[who?] view it as a mitzvah to do so.[citation needed]

Nehemia Gordon argued that, though modern scholars universally take the pronunciation of YHWH to be YAH-weh, the proper pronunciation is ye-ho-VAH. He claimed that the Masoretes belonged to the group of Karaites who did not pronounce the name and for that reason omitted the middle vowel O (as seen in the earliest complete manuscripts of the Tanakh), "to prevent their fellow Karaites from simply reading the name as it was written".[34] However, Gordon also published an article translated in 1971 from the Hebrew by Ḥakham Avraham Ben-Raḥamiël Qanaï, which was a study by Ḥakham Mordekhai Alfandari, according to which the proper and original pronunciation of the Name is "Yihweh".[35][36] Rather than attempt an uncertain pronunciation of the divine name, some[who?][citation needed] have argued that instead of saying "Adonai" the term YAH should be used based upon its usage in Psalm 68:4.



The most well-known Karaite polemic is Yiṣḥaq ben Avraham of Troki's Ḥizzuq Emunah (חזוק אמונה) (Faith Strengthened),[37] a comprehensive Counter-Missionary polemic, which was later translated into Latin by Wagenseil as part of a larger collection of Jewish anti-Christian polemics entitled Tela Ignea Satanæ, sive Arcani et Horribiles Judæorum Adversus Christum, Deum, et Christianam Religionem Libri (Altdorf, 1681) (translation: 'The Fiery Darts of Satan, or the Arcane and Horrible Books of the Jews Against Christ, God, and the Christian Religion'). Many Counter-Missionary materials produced today are based upon or cover the same themes as this book.

Scholarly studies of Karaite writings are still in their infancy, and owe greatly to the Firkovich collections of Karaite manuscripts in the Russian National Library that have become accessible after the collapse of the Soviet Union. The cataloguing efforts of scholars at the Bibliothèque Nationale in Paris and in the United States and England is continuing to yield new insights into Karaite literature and thought.


Aharon ben Mosheh ben Asher was a Jewish scholar from Tiberias, famous as the most authoritative of the Tiberias masoretes, and a member of a family who had been involved in creating and maintaining the Masorah (authoritative text of the Hebrew scripture), for at least five generations. His vocalization of the Bible is still, for all intents and purposes, the text all Jews continue to use, and he was the first systematic Hebrew grammarian.


Based on documents found in the Cairo Geniza, it has been suggested[by whom?] that it is possible that this most famous masorete (and, possibly, his family for generations) were Karaite.


Karaites today[edit]

Karaite Synagogue in Ashdod

Estimates of the size of the modern Karaite movement put the number at 4,000 Karaites in the United States[citation needed], about 100 families in Istanbul[citation needed], and over 40,000 in Israel[citation needed], the largest communities being in Ramlah, Ashdod and Beer-Sheva. At the 2002 Polish census, only 45 people declared themselves "Karaims", including 43 Polish citizens.[38]





Karaite Synagogue Congregation B’nai Israel (Daly City, California)

There are about 4,000 Karaites living in the United States. The Synagogue KJA Congregation B'nai Israel is located in Daly City, California, which is a suburb of San Francisco. It is the only Karaite synagogue in the United States with a permanent dedicated facility. The leaders of the congregation are of Egyptian Karaite background. One notable congregant, Mark Kheder, the Synagogue's treasurer, has described his internment in an Egyptian prisoner of war camp during the 1967 Six Day war. The congregation's acting Rav, Joe Pessah, was also among those who were arrested by the Egyptian government. Another, much smaller congregation, Karaite Jewish Congregation Oraḥ Ṣaddiqim, exists in Albany, NY, but they have yet to find a permanent dedicated facility and, in the mean time, continue to use a room in the home of their Ḥakham, Ḥakham Avraham Ben-Raḥamiël Qanaï, as their temporary synagogue.[41]

On 1 August 2007, some members of the first graduating class of Karaite Jewish University were converted, representing the first new authorized members into Karaite Judaism in 500 years.[42] At a ceremony in its Northern California synagogue, ten adults and four minors joined the Jewish people by taking the same oath that Ruth took. The group's course of study lasted over one year. This conversion comes 15 years after the Karaite Council of Sages reversed its centuries-old ban on accepting converts.[43] On 17 February 2009, the second graduating class of converts took the oath. This included 11 adults and 8 minors.

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



Karaism in Rabbinic Jewish opinion[edit]

Rabbinic Judaism's scholars, such as Maimonides, write that people who deny the divine authority of the Oral Torah are to be considered among the heretics. However, at the same time Maimonides holds (Hilkhot Mamrim 3:3) that most of the Karaites and others who claim to deny the "oral teachings" are not to be held accountable for their errors in the law because they are led into error by their parents and are similar to a tinoq shenishbah (a captive baby), or to one who was forced.[46]

Rabbinic scholars have traditionally held that, because the Karaites do not observe the rabbinic law on divorce, there is a strong presumption that they are mamzerim (adulterine bastards), so that marriage with them is forbidden even if they return to Rabbinic Judaism. Some recent Ashekenazi Ḥaredi scholars[who?] have held that Karaites should be regarded as Gentiles in all respects, though this is not universally accepted. They hasten to add that this opinion is not intended to insult the Karaites, but only to give individual Karaites the option of integrating into mainstream Judaism by way of conversion.[citation needed] In contrast, in 1971 Rav ‘Ovadia Yosef, who was then the Rishon LeṢiyyon/Chief Rabbi of the Sefaradim and ‘Edot HaMizraḥ of Israel, proclaimed that Karaites are Jews "LeKhol Davar" (literally, for all purposes) and that it is permissible for Rabbanite Jews to marry with them.




Rabbinical classification of a Jew[edit]

A person whose mother was a Karaite Jew is regarded as halakhically Jewish by the Orthodox Rabbinate. Likewise, someone who is patrilineally Jewish (someone whose father is Jewish) is regarded as a Jew by the Mo‘eṣet HaḤakhamim, or the Karaite Council of Wise Men. Although it is widely accepted that Karaite Jews are halakhically Jewish, there is still a question as to whether or not marriage between the Karaite and Rabbanite communities is permitted. Two Sephardi chief rabbis, Eliahu Bakshi-Doron[48] and Ovadia Yosef[49] encouraged such marriages, hoping it would help Karaites to assimilate into Orthodox Judaism. Maimonides decreed that Jews raised in a Karaite household are considered to be tinoq shenishbah, like babies taken captive by non-Jews; they cannot be punished for their wayward behavior, because it is the result of their parents' influence.[50]

Rabbi David Ḥayim Chelouche, the chief rabbi of Netanya, is quoted in the Jerusalem Post as saying: "A Karaite is a Jew. We accept them as Jews and every one of them who wishes to come back [to mainstream Judaism] we accept back. There was once a question about whether Karaites needed to undergo a token circumcision in order to switch to rabbinic Judaism, but the rabbinate agrees that today that is not necessary."[51] However, as of 2013, there has been a resurgence in the questioning of the Jewish identity of Karaites by Israel's chief rabbinate. According to the rabbinate's spokesman[who?][citation needed], "Israel is a Jewish state and Jews have superior rights. But the Karaites are not Jewish." This has led to protestations from Moshe Firrouz, head of the Karaites' Council of Sages, that "the rabbinate is denying us our religious freedom."[52]

See also[edit]


  1. ^ From Miqra (מקרא), the Jewish name for the Hebrew Bible, and the root qara (קרא) meaning "to proclaim through reading".


  4. ^ For instance, see Mordekhai Ben-Nisan's Sefer Dod Mordekhai on the division of the House of Israel into two parts, [1699; first published in Vienna, 1830] republished in Ramlah, Israel, 1966 by Ḥevrat Haṣlaḥah LiVnei Miqra’ (publishing house of the Karaite Jews of Israel).
  6. ^ Isabel Kershner, "New Generation of Jewish Sect Takes Up Struggle to Protect Place in Modern Israel", The New York Times 4 September 2013.
  8. ^ Karaite FAQ: Frequently Asked Questions About Karaism, Karaite korner .
  9. ^ Gill, John, A Dissertation Concerning the Antiquity of the Hebrew Language, pp. 538–42 .
  11. ^ Revel, Bernard. The Karaite Halakah. Retrieved 2010-05-07. 
  13. ^ Karaite Korner — History
  19. ^ Results of the Russian Empire Census of 1897, Table XII (Religions)
  20. ^ See Dan Shapira's work on the subject.
  23. ^ http://www.orahsaddiqim.org/History/Tiro.pdf
  24. ^ Jewish Book of Why vol. 1
  25. ^ Vayyiqra (Leviticus) 22:6.
  26. ^ Yaron, Y.; Joe Pessah, Avraham Qanaï, Yosef El-Gamil (2003). An Introduction to Karaite Judaism: History, Theology, Practice and Culture. Albany, New York: Qirqisani Center. ISBN 978-0-9700775-4-7. 
  28. ^ Counting the Omer – סְפִירַת הָעֹמֶר
  29. ^ They Shall Make for Themselves Sisith (Fringe/Tassel) by Hakham Meir Yosef Rekhavi
  30. ^ What is the True Tekhelet? by Dr. Curtis D. Ward
  31. ^ Bonar, Andrew Alexander and M'Cheyne, Robert Murray. Narrative of a Mission of Inquiry to the Jews from the Church of Scotland in 1839, (1842) W. Whyte and Co.
  33. ^ "Pseudo-Qumisian Sermon to the Karaites", American Academy for Jewish Research, XLIII, 1976: 49–105 .
  34. ^ Gordon, Nehemia, The Pronunciation of the Name (PDF), Karaite korner .
  35. ^ Yihweh, This Is My Name Forever, Light of Israel .
  36. ^ The name of God (PDF), Orah saddiqim .
  37. ^ a translation of which can be found at http://faithstrengthened.org/
  38. ^ Polish population census 2002 at the Wayback Machine (archived October 4, 2008) nationalities table 2
  43. ^ Karaites hold first conversion in 500 years. 2 August 2007, JTA Breaking News.
  46. ^ Maimonides, Mishneh Torah, Judges, Laws of Rebels, 3:3
  47. ^ Rietti, Rabbi Jonathan. The Oral Law: The Heart of The Torah
  48. ^ Tehumin 18, 20
  49. ^ Yabia Omer EH 8:12
  50. ^ Hilkhot Mamrim 3:2–3
  51. ^ May 22, 2007, "Laying down the (Oral) law by Joshua Freeman"
  52. ^ http://www.economist.com/news/middle-east-and-africa/21578098-old-religious-argument-once-again-rears-its-angry-head-whos-jew Religious politics in Israel: Who's a Jew?

Further reading[edit]

External links[edit]