Karaite Jews’ Views on the Bible Outside the Tanakh
Karaite Jews explicitly reject texts outside the Tanakh as divinely authoritative, including the Christian New Testament, apocryphal books (e.g., Maccabees, Ben Sirach), and later Jewish mystical texts like the Zohar and Tanya. Their reasoning is rooted in their belief that only the Tanakh, as the written word of God given through Moses and the Prophets, holds divine authority. Other texts are considered human-made and thus lack the same sacred status. Specifically:New Testament: Karaites categorically reject the New Testament as scripture, viewing it as a Christian text that contradicts the Tanakh’s teachings. They also reject the notion that Jesus was the Messiah, a prophet, part of a trinity, or God-incarnate, aligning with their strict monotheism and adherence to the Tanakh’s portrayal of God as singular and incorporeal.
Apocryphal Books (e.g., Maccabees, Ben Sirach): Karaites do not include books like I or II Maccabees in their canon, as these were not part of the Tanakh established by the Anshei Knesset HaGedolah (Men of the Great Assembly) around 450 BCE. While these texts may be valued as historical or cultural documents, they lack divine authority because they were not written in Hebrew (e.g., Maccabees was written in Greek) or were not included in the finalized Hebrew canon. Karaites argue that the Tanakh’s canon was closed before the Hasmonean period, and thus texts like Maccabees are excluded.
Rabbinic Texts (Talmud, Midrash, Zohar, Tanya): Karaites do not accept the Talmud, Midrash, or mystical texts like the Zohar and Tanya as binding. They view these as human interpretations that often elevate rabbinic authority above the Tanakh, which they consider a distortion of God’s original commandments. While Karaites may consult rabbinic writings for historical or philosophical insights, they treat them as commentary, not divine law, and reject their authority if they contradict the Tanakh’s plain meaning (peshat).
Other Scriptures (e.g., Quran, Christian Old Testament Additions): Karaites reject non-Jewish scriptures like the Quran and additional books in the Christian Old Testament (e.g., Tobit, Judith) because they are not part of the Tanakh. They emphasize that divine revelation was given in Hebrew (and some Aramaic portions, like in Ezra and Daniel), making texts in other languages or from other traditions irrelevant to their theology.Karaites believe that the Tanakh, referred to as Mikra (“that which is read”) or HaKatuv (“that which is written”), contains all divine commandments given to Moses, requiring no additional oral tradition. They advocate for individual interpretation of the Tanakh’s plain meaning, guided by textual clues and historical context, rather than relying on external texts or authorities.
Five Most Problematic Aspects for Karaites
While Karaite sources do not explicitly list a definitive “top five” problematic issues with texts outside the Tanakh, their critiques of Rabbinic Judaism, the Talmud, and other non-Tanakh scriptures reveal consistent concerns. Based on their theological stance and historical disagreements, here are five key issues Karaites find problematic, focusing primarily on the Talmud and Oral Law, as these are their primary points of contention, with additional notes on other texts:
Elevation of the Talmud Above the Tanakh:
Karaites argue that Rabbinic Judaism’s prioritization of the Talmud and Oral Law over the Tanakh undermines the divine authority of the written Torah. They see the Talmud as a human creation that introduces contradictory opinions and complex rules not explicitly found in the Tanakh. For example, they question why the Mishnah, if divinely given to Moses, contains conflicting opinions among sages rather than a singular truth. This elevation of rabbinic interpretation is seen as a departure from the Tanakh’s straightforward meaning (peshat).
Contradictions Between Oral Law and Tanakh:
Karaites highlight specific rabbinic practices that they believe contradict the Tanakh’s plain text. For instance, the rabbinic prohibition on lighting a fire on Shabbat is based on interpreting “bi‘er” (Exodus 35:3) as “kindle,” allowing pre-lit fires to burn, whereas Karaites interpret it as “burn,” prohibiting any fire during Shabbat, even if lit beforehand. Similarly, the rabbinic ban on mixing all meat and dairy (based on Exodus 23:19) is seen as an overextension, as Karaites only prohibit cooking a kid in its mother’s milk, allowing other meat-dairy combinations from different animals.
Lack of Scriptural Basis for Rabbinic Rituals:
Practices like wearing tefillin and affixing mezuzot are rejected by Karaites as lacking clear Tanakh support. They interpret verses like Deuteronomy 6:9 (“You shall write them on the doorposts of your houses”) metaphorically, as reminders of God’s commandments, rather than requiring physical objects. Karaites argue that such rituals, codified in the Talmud, were rabbinic inventions not commanded by God, and they often replace mezuzot with small reminders of the Ten Commandments.
Mystical and Non-Tanakh Texts as Anti-Torah:
Karaites explicitly reject mystical texts like the Zohar and Tanya, viewing them as anti-Torah due to their esoteric interpretations that deviate from the Tanakh’s plain meaning. They see these texts as further distancing Jews from the original divine revelation. Similarly, the New Testament is rejected for introducing doctrines (e.g., the Trinity, Jesus as Messiah) that contradict the Tanakh’s monotheism and messianic expectations, which Karaites believe are yet to be fulfilled.
Historical and Theological Inconsistencies in Non-Canonical Texts:
Karaites question the inclusion of apocryphal books like Maccabees, noting that they were not part of the Tanakh canon fixed by the Anshei Knesset HaGedolah. They argue that these texts, written later and often in Greek, lack the divine inspiration of the Hebrew Tanakh. Additionally, they see the Talmud’s historical development (compiled centuries after the Second Temple’s destruction) as evidence of its human origin, lacking the unbroken chain of divine transmission they attribute to the Tanakh.
Context and Nuance
Karaites do not entirely dismiss non-Tanakh texts as useless; they may use them as historical or philosophical references but deny them divine status. Their emphasis on individual interpretation means they tolerate diverse views within their community, as long as they are derived from the Tanakh using sound exegesis. However, their rejection of the Oral Law and other scriptures stems from a belief that these texts introduce unnecessary complexity or contradictions, distancing Jews from the original intent of the Torah.For Karaites, the Tanakh’s 24 books (as opposed to the Christian Old Testament’s 39, due to different divisions) are sufficient for religious law and theology. They view their approach as a return to the “original” Judaism practiced before rabbinic traditions emerged, though they acknowledge some reliance on tradition (sevel ha-yerushah, “burden of inheritance”) for practical application.
Conclusion
Karaite Jews view the Bible outside the Tanakh—whether the New Testament, apocryphal books, or rabbinic texts like the Talmud—as non-authoritative and human-made, lacking the divine inspiration of the Tanakh. Their primary objections center on the Talmud’s elevation above the Torah, its contradictions with the Tanakh’s plain meaning, the lack of scriptural basis for certain rabbinic rituals, the anti-Torah nature of mystical texts, and the historical inconsistencies of non-canonical works. These critiques reflect their commitment to the Tanakh as the sole source of divine law, interpreted individually through its plain meaning.
For further reading, you can explore resources like the Karaite Korner (www.karaite-korner.org) or the Karaite Jewish University’s materials, which provide detailed insights into Karaite beliefs and practices.
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