Yefet ben Ali | |
|---|---|
| Nationality | Karaites |
| Era | 10th century CE |
| Known for | Commentator on the Bible |
Yefet ben Ali (Hebrew:יפת בן עלי הלוי (הבצרי))[1] was perhaps the foremostKaraite commentator on the Bible, during the "Golden Age of Karaism". He lived about 95 years,c. 914-1009.[2] Born inBasra in theAbbasid Caliphate (now inIraq), he later moved toJerusalem between 950 and 980, where he died. The Karaites distinguished him by the epithetmaskil ha-Golah (teacher of the Exile).[3]
His commentaries were written inJudeo-Arabic, and covered the entireHebrew Bible. They were accompanied by a very literal translation of the Hebrew text, which often violated the rules of Arabic grammar. These writings influenced therabbinical sageAbraham ibn Ezra, who quotes Yefet forty-two times in his commentary of the minor prophets.
Yefet's commentary is largely a compilation of others' views, though he also includes many original interpretations, but in general his Karaite sources are lost.[4] Unlike his Karaite predecessors in the field of Bible exegesis, Yefet realized the importance of grammar and lexicography for the interpretation of Scripture, although he did not excel in either. The interest which his commentaries present lies chiefly in the accumulation of material for the history of the differences between traditional Judaism and the Karaites; for he enters into lengthy disputes with traditionalrabbis, especially withSaadia, from whose commentaries on the Bible and polemical works, including some no longer in existence, he gives many extracts. Thus in regard to Ex. xxxv. 3 he discusses with Saadia the kindling of a fire by a non-Jew on Sabbath, a practise which the Karaites considered to be forbidden. Yefet reproaches Saadia with being unfaithful to the principles he himself had laid down for the interpretation of the Law, according to which no deductions by analogy are admissible in definite revealed precepts. On Lev. xxiii. 5 Yefet cites fragments from Saadia's "Kitab al-Tamyiz", a polemical work against Karaism, in which the author states that there are three sects which are divided on the question of the new moon: (1) the Rabbinites, who, except in special cases, determine it by themolad; (2) the sect of the Tiflis, which follow the molad absolutely; and (3) a sect which is guided by the first appearance of the moon.[3]
Yefet claims full freedom for the exegete, refusing to admit any authority for the interpretation of theTorah; and, although he sometimes uses thethirteen hermeneutic rules laid down in theMishnah, he denies their authority: they are to be applied, he claims, only when it is not possible to explain the passage literally. Thus, notwithstanding his veneration forAnan ben David, the founder of Karaism, and forBenjamin Nahawandi, he often rejects their interpretations.[3] He follows theTargum very closely (he is the first known Karaite commentator to do so[5]), though he never acknowledges it as a source, and he quotes Talmudic teachings frequently, likewise without attribution. In his style and idioms also he bears a deep debt to Talmudic writings, and his interpretations are very often borrowed from the exegetical works ofSaadia Gaon or the doctrines ofMutazilism.[4]
Yefet was an adversary of the philosophico-allegorical treatment of scripture. He, however, symbolizes severalBiblical narrations, as, for instance, that of theburning bush, in which he finds a representation ofJews, whom enemies can not annihilate; and he admits that theSong of Songs is anallegory.[3]
Yefet attackedIslam with the greatest violence. For him the words ofIsaiah, "Ha, you ravager" (Book of Isaiah 33:1), refer toMuhammad, who robbed all nations and dealt treacherously with his own people, and Isaiah 47:9 ("Suddenly, in one day: / Loss of children and widowhood / Shall come upon you in full measure") to the downfall of Islam. In the following verse, he sees an allusion to thesufferings inflicted by Muslim rulers on the Jews, who are loaded withheavy taxes,compelled to wear badges, forbidden to ride on horseback, etc.[3]
Yefet was no less bitter in his attacks onChristianity and onrabbinic Judaism, to which he refers many prophecies. Unlike his predecessors, he was not an opponent of secular science. To him the word "da'at" (Proverbs 1:7) denotes "the knowledge" of astronomy, medicine, mathematics, etc., the study of which is to be undertaken before that oftheology.[3]
Yefet's commentaries were much used by succeeding Karaite exegetes and were often quoted byAbraham Ibn Ezra. Written inArabic, some of them were rendered into Hebrew either in full or abridged.[3]
Nearly the whole Arabic text on all the Biblical books is extant in manuscripts in European libraries (Leiden, Oxford, British Museum, London, Paris, Berlin, etc.). The parts which have been published are:
He was also known for his expertise ofHebrewgrammar, and for his polemics againstRabbinic Judaism,Islam, andChristianity. One of his comments about the Rabbanites, writing on his Arabic commentary on Isaiah, Yefet ben Ali digresses as follows: "This section refers to the people of theDiaspora and to the best among them as well. They are at present divided into four classes :[citation needed]
Before devoting himself to Biblical exegesis Yefet wrote several other works of lesser importance. Among these were:[3]
One or more of the preceding sentences incorporates text from a publication now in thepublic domain: K.;I. Br. (1901–1906)."Japheth ha-Levi". InSinger, Isidore; et al. (eds.).The Jewish Encyclopedia. New York: Funk & Wagnalls. RetrievedJul 26, 2017.Jewish Encyclopedia bibliography: