The Arabic Translation and Commentary of Yefet ben 'Eli the by Michael Wechsler
By Michael Wechsler
This quantity involves an variation, translated into English and with an in depth creation, of the Arabic translation and remark at the publication of Esther through one of many preeminent litterateurs of the Karaite "Golden Age" (10th-11th centuries), Yefet ben 'Eli ha-Levi. Yefet's textual content represents the 1st thoroughly extant, dedicated statement on Esther and, as a result, presents interesting perception into the heritage and improvement of exegetical suggestion in this ebook, either one of the Karaites in addition to the Rabbanites. a number of elements of Yefet's exegesis which we discover in our creation contain his rationalistic approach, compilatory tendency, courting to the doctrines of the Islamic Mu'tazila, and his effect either via and upon different Jewish exegetes (Karaite and Rabbanite). We additionally verify Yefet's Arabic translation procedure and comprise a survey of all extant Karaite commentaries on Esther, either in Arabic in addition to Hebrew.
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Extra info for The Arabic Translation and Commentary of Yefet ben 'Eli the Karaite on the Book of Esther (Etudes Sur Le Judaisme Medieval) (v. 1)
295, n. ” 58 59 yefet’s exegesis of esther 29 al-Qirqis¯an¯ı, who, in discussing the first of his thirty-seven “principles” of exegesis, asserts that “Moses—peace be upon him—is the one who wrote down (dawwana) this Torah … as he says, And Moses wrote this Torah, etc. (Deut. ”63 As noted by Polliack, while al-Qirqis¯an¯ı— followed, apparently, by his younger contemporary Salmon b. Yer¯uham . 64—employs the Arabic verb dawwana as a semantic equivalent of the Hebrew verb k¯atab in its technical sense of “write down,” “record,” or “copy,” in aﬃrmation of the rabbinic doctrine that “Moses recorded the entire text of the Torah whose wording was revealed to him by God on Sinai,” the hermeneutical context in which he expresses this principle nonetheless bears out a distinction in his view between the role of God and the role of Moses—to wit, that whereas the essential content, or “words” were revealed by God, Moses, as the mudawwin, 63 Al-Qirqis¯an¯ı, Tafs¯ır, p.
CUL T-S Ar. ), 4:5–5:14. Ms. CUL T-S Ar. , ad 1:1–2. Ms. RNL Yevr. II 700; 2 fols, ad 6:12–13; 8:16–17. Ms. -Arab. I 3866; 3 fols, ad 1:13–19; 2:9–15; 3:6–7. , pericope-by-pericope, rather than, as does Salmon (for the most part), verse-by-verse. In their exegetical method, notwithstanding the incorporation of midrashic tradition by Saadia, both men—as, indeed, the Oriental Jewish exegetes generally—are also akin, though this renders the intriguing question of influence inevitably moot, apart from Yefet’s citation of views clearly attributable (though never, in the present work, attributed) to the prominent Rabbanite exegete.
33 Thus, for example, Cited, with modification, from Nemoy, Anthology, p. 60. Arabic text (per Hirschfeld, Qirqis¯an¯ı, pp. )ï ¯ ¯ ¯ 30 ¯ ï ¯ ï ¯ ï ¯ ¯ ï ¯ ¯ . See also al-Qirqis¯an¯ı’s fourth principle advocating the figurative construal of anthropomorphic representations of God (Hirschfeld, Qirqis¯an¯ı, pp. 25–26, 45–46; Nemoy, Anthology, pp. 63–64). 31 Translation, p. 287; text, p. 51*. 32 Cf. Skoss (Genesis, pp. , his comment ad Gen. , p. 123): êìëà í[åéá] éë ˙ à úòãä õò ïî äì[ëà] íåé éô úåîìà ÷à÷çúñà äàðòî [úåîú úåî] åðîî íåé éô úîé íì ìëà àîì ã äìëà (“for in the day that thou eatest thereof thou shalt surely die—the meaning of this is that (he will) become subject to death in the day that he eats from the tree of knowledge, for when he ate he did not die in the day of his eating”).