Seder Tephillot ha-Kara'im Part I, Jerusalem 1971 (48771)

סדור תפלות כמנהג הקראים - Dedication by the Chief Rabbi of Karaite Jews

Bidding has ended on this item.

Your Listing Options

for more options
Status: Successful  
Current Bid:  
No Reserve  
Auction Ends: Tuesday, February 11, 2020 11:09:00 AM
Bid History: 4 Bids  
Page Views: 122  

Listing Details

Lot Number: 48771
Title (English): Seder Tephillot ha-Kara'im Part II
Title (Hebrew): סדור תפלות כמנהג הקראים
Note: Dedication by the Chief Rabbi of Karaite Jews
City: Jerusalem
Publication Date: 1971
Estimated Price: $300.00 USD - $600.00 USD
Content/listingImages/20191229/73e56274-19af-4e67-ab94-8334af7ebcbd_fullsize.jpg Content/listingImages/20191229/cb920f58-a870-42af-9d2f-fc19afa887fe_fullsize.jpg


Physical Description:

Volume 1(of 4), quarto, 235:160 mm., nice margins. A very good copy bound as issued.

Dedication by the Chief Rabbi of Karaite Jews


Detailed Description:   

Part 1 (of 2) of the Karaite liturgy, reprint of the Vilna 1890 edition. It originally consisted solely of biblical psalmody, has the least similarity with its Rabbanite counterpart. There are two prayer services a day, mornings and evenings; on the Sabbath and holy days the Musaf prayer and other non-obligatory prayers are added. Originally, the Ma'amadot (prayers referring to the Temple sacrifices) formed the main basis of the Karaite rite. A prayer may be short or long, but must consist of seven parts (shevaḥim, hoda'ah, vidduy, bakkashah, teḥinnah, ẓe'akah, keri'ah) and the confession of faith. The prayers consist mainly of passages from the Bible (with the emphasis on Psalms) and partly also of prayer-poems, unknown to the Rabbanite rite. The Shema prayer is included in the Karaite rite, but the Shemoneh-Esreh (daily prayer consisting of 18 benedictions, and their equivalents for Sabbath and holidays, consisting of seven benedictions) is not known. The yearly cycle of weekly reading-portions from the Torah is almost identical with that of the Rabbanites. Until the end of the Middle Ages they used to begin the cycle in the spring, but changed it later, to begin in the fall, after Sukkot. The haftarot selection used by the Karaites differs from the Rabbanite one. During the prayer service, Karaites wear ẓiẓit (a fringed garment), the ẓiẓit including a light-blue thread. The biblical prescriptions concerning mezuzah and tefillin are regarded by the Karaites as having a figurative and symbolic meaning, and they reject the rabbinical regulations based upon them.

Karaism is a Jewish sect which came into being at the beginning of the eighth century. Its doctrine is characterized primarily by its denial of the talmudic-rabbinical tradition. The accepted meaning of the name of the sect—Kara'im, Ba'alei ha-Mikra ("people of the Scriptures")—is assumed to imply the main characteristic of the sect, the recognition of the Scriptures as the sole and direct source of religious law, to the exclusion of the Oral Law. There is, however, another interpretation of the name Kara'im, defining it as "callers" or "propagandists," in the sense of the Arabic word duat by which the Shiite Muslim sect designated propagandists on behalf of Ali. Since a religion based on revelation cannot tolerate the complete exclusion of tradition, either in principle or in practice, the Karaite demand for a return to Scripture should be taken as a theoretical watchword, directed not against all tradition, but specifically against the rabbinical tradition. The Karaites also developed a tradition of their own, described by them as sevel ha-yerushah ("yoke of inheritance"), consisting of doctrines and usages which, although not found in the Bible, were accepted as binding by the entire community. A large number of these had come down from the Jews who had returned from the Babylonian exile (those designated as the "good figs," Jer. 24:5). In determining the date of the holy days, Karaites deviate from Rabbanite usage in the following manner: the New Year Festival may begin on any day of the week; as a result, the Karaite Day of Atonement does not always coincide with the Rabbanite; Passover and Sukkot (Feast of Tabernacles) are observed for seven days only; the Feast of Weeks (Shavuot) falls on the 50th day following the Saturday of the Passover week (in accordance with the literal interpretation of Lev. 23:11, which the Talmud interprets in a different manner), and is therefore always on a Sunday; Hanukkah is not recognized, but Purim is, although the Fast of Esther is not; the Fast of Gedaliah is observed on the 24th of Tishri (as it was by the exiles returning from Babylon). Other fast days, with the exception of the Tenth of Tevet, are also observed on dates that differ from the rabbinic fast days (Karaites only relate the fast days to the destruction of the First Temple).


Hebrew Description:


Reference Description: