Beruflich Dokumente
Kultur Dokumente
OF SAADIAH GAON'S
KITABAL-AMANAT WA'L-I'TIQADAT
by
RONALD C. KIENER
Saadiah Gaon (882-942) was a prolific and pioneeringteacher, sage,
and communalleaderwho pursuedhis wide-rangingstudieswith a singlemindedcommitment.'His was the firstRabbanitetranslationof the Hebrew
Bible into Arabic;his was one of the first Hebrewdictionaries;his Siddur
marked one of the first attempts to regularizethe liturgy. His Kitdb
al-Amandt wa'l-I'tiqdddt(Book of Beliefs and Opinions) was the first major
1. See H. Malter, Saadia Gaon: His Life and Works (Philadelphia, 1921); S. W. Baron,
"Saadia's Communal Activities," in Ancient and Medieval Jewish History, ed. L. Feldman (New
Brunswick, N.J., 1972), pp. 95-127; and J. Mann, "A Fihrist of Sa'adya's Works," Jewish
Quarterly Review, n.s. 11 (1920-21): 423-428.
2. The Kitab was edited in Arabic characters by S. Landauer (Leiden, 1860); and again in
Hebrew characters with a modern Hebrew translation by Y. Kafah (Jerusalem, 1970), entitled
Sefer ha-Nivbar be-Emunot u-ve-De'ot. The Landauer edition abounds in errors, especially
regarding biblical citations. By convention, the Arabic text of Landauer is the edition cited in
RONALDC. KIENER
retirementin the year 932 C.E.,the Kitdbal-Amdndtrepresentsthe beginning of a long and noble traditionof Judeo-Arabicphilosophy.
The original Kitdb al-Amdndtconsisted of ten separate treatises on
matters pertainingto Jewish theology and ethics. Apparently Saadiah
reeditedthese individualcompositionsinto one long work,addingan introduction on epistemology.3The revisedwork is a masterfulpresentationof
normativerabbinicdoctrine,constructedmethodicallyfrom epistemological presuppositionsand culminatingin a tendentioustreatiseon ethics and
humanconduct.Throughout,Saadiahfollowedthe philosophyand method
of the Mu'taziliteKaldmtheologianswho becamerenownedfor their five
theological principles(usal), the most prominentbeing tawhfd("[God's]
unity")and 'adl("[God's]justice").4Saadiahmay havedeviatedoccasionally fromthe Mu'taziliteprogram(for example,he rejectedthe predominant
Mu'taziliteatomism),5but he ultimatelyremainedfaithfulto the contemporarytheology of Baghdad.
Saadiah'sArabicphilosophicalwork was translatedinto Hebrewtwice.
Well known is the translation entitled Sefer ha-Emunotve-ha-De'otby
JudahIbn Tibbon,preparedin 1186.6But at leasta centuryearlier,in places
presentlyunknown,a "poetical,enthusiasticand quasi-mystical"'version
of Saadiah'sdry Kitdbal-Amandtwas prepared,known today simply as
"the anonymousParaphrase."As we will see, the Paraphrasewas seized
upon by European Jewish intellectualsas one of the few authoritative
3. Evidenceof this editingprocesscan be uncoveredby comparingthe Oxfordand Leningradrecensionsof the Judeo-Arabictext, in whichthe seventhtreatiseof the Kitabappearsin
two significantlydifferentforms,and in Saadiah'srathercumbersomemethodof occasionally
referringto otherpartsof the Kitabby treatisetitles ratherthan sequencenumbers.Landauer
publishedthe seventhtreatiseaccordingto the Oxfordrecension.W. Bacherpublishedthe
of the seventhtreatisein "Die zweite
Leningrad-thenknownas the "Petersburg"-recension
Versionvon Saadja'sAbschnitt6iberdie Wiederbelebungder Todten,"in Festschriftzum
achtzigsten Geburtstage Moritz Steinschneiders (Leipzig, 1896), Hebrew sec., pp. 98-112. See
H. Malter, Saadia Gaon, p. 194.
4. For a recent analysis of these five uSal, see W. M. Watt, The Formative Period of Islamic
Thought(Edinburgh,1973),pp. 228-249.
5. See H. A. Wolfson, "Atomismin Saadia,"Jewish QuarterlyReview,n.s. 37 (1946):
107-124.
6. Editedand annotatedby I. Kitower(Josefow, 1885).
7. Suchis the descriptionby G. Scholemin MajorTrendsin JewishMysticism(New York,
1946),p. 86.
OFKITABAL-:AMANATWA'L-I'TIQADAT
PARAPHRASE
HEBREW
There are three whole manuscriptsof the Paraphraseand many fragmentaryversions,epitomes, and one moderntranscription.
MS Vatican269 is a verybatteredmanuscript,defectiveat the beginning.
It contains 141 folios. It is writtenin a Spanishrabbinicscript.There are
indicationsthat this manuscriptis the oldest extant witness of the Paraphrase.First,it containsmorecorrectJudeo-Arabicinterpositionsthan any
of the other witnesses.Second, and less conclusively,the colophon states
that the work "was finishedin the year 4855" (nishlambi-shnatdttn"h=
1095C.E.).8It is likely that this is not the date of the copy, but ratherthat of
the originalwork itself.9
The most legiblemanuscriptis MS Vatican266, in whichthe Paraphrase
appearsin the first 137folios. Eachfolio, with the exceptionof folio 68, is in
double columns, 32-34 lines to a column. Folio 68 is writtenin one wide
column. It is of two hands,with the secondscribetakingover at the beginning of the fifth treatise(69a:1). The firstportionis writtenin a fineGerman
rabbinic script of the fourteenth century, while the remainderis either
German or French and is somewhatlater.
Testamentes(Stuttgart,1844),2:16, n. 6.
9. See Malter,SaadiaGaon,p. 361.
RONALDC. KIENER
ThirdTreatise
FourthTreatise
368a-373a,386b-399b,
373a-383b
384a-386b,399b-412b
Theremaining
witnessesareeitherepitomes,"fragments,12
manuscript
moderntranscriptions,'3or so defectiveas to be useless.14
The Paraphrasehad a limitedpublishinghistoryof its own; only a few
fragments-at most two of the eleven treatises-were ever brought to
press.'5Surprisingly,it enduredfor some time in Europe,copied and epitomizedat least ten timeswell into the modernera.16 It was quoted,cited,and
otherwiseplagiarizedby numerousmedievalswho could have turnedto the
Ibn Tibbon translation.Theremust have been an allureto the Paraphrase
that was abiding.
10. An initialtreatmentof this MS was madeby P. Bloch, "Die zweiteUebersetzungdes
Saadiahnischen Buches Emunoth wedeoth," Monatsschriftfair die Geschichte und Wissenschaft
des Judenthums 19 (1870): 401-414, 449-456. See M. Steinschneider, Die Hebraeischen Handschriften der K. Hof- und Staatsbibliothek (Munich, 1895), pp. 27-28.
HEBREWPARAPHRASE
OFKITAB AL--AMANAT WA'L-I'TIQADAT
RONALD C. KIENER
HEBREWPARAPHRASE
OF KITAB AL-AMANAT WA'L-1'TIQADAT
RONALD C. KIENER
Para.,MS Vat.266,
fol. 14b:1-2
Kitab(ed. Landauer):32
mutanahiydn.
produce
Hence,the world must have a beginningand an
end.
Theinfinite
secondexistence.
propositionis defendedby the statement"it is not possible
that an infiniteforceexistwithina finitebody."28
The
translation.
ThisTibbonide
is partly due to the
1
that
an
infinite
force
exist
within
a finite
body."
The
Tibbonide
translation
28. For a treatment of this proof, see H. A. Wolfson, The Philosophy of the Kalam
(Cambridge, Mass., 1976), pp. 374-382; and H. Davidson, "The Principle That a Finite Body
HEBREWPARAPHRASE
OF KITAB AL-AMANAT WA'L-I'TIQADAT
amranwa-nahiyan,"commandand prohibition."
RONALD C. KIENER
10
nfK1 nmon. Ed. Landauer, p. 29: al-basandt wa'l-saydt, "good and evil
deeds."
No
MS Vat.266, 13b:1: nz rra (MS Vat.269, fol. 13breadsannn K carrI).
the
"title
of
from
in
text.
Judeo-Arabic
al-kitab,
?adr
Probably
parallel
book."
Ed. Landauer,p. 41: sanawbariyan,"coneMS Vat. 266, 18b:l:
"2nn.
shaped."
.
Ed.
61: al-ittifdq
MS Vat. 266, 27a:1: pmonx...
inDn:. Landauer, p.
i,...
"chance
occurrence."
bi-ittifdq,
...
ryx [!]. Ed. Landauer, p. 145: wa'l-jabr
MS Vat. 269, fol. 64b, 1. 2:
i'l' 1 t'
wa'l-'adl,"predestinationand divinejustice."
HEBREW
PARAPHRASE
OFKITABAL.-AMANATWA'L-I'TIQADAT
11
nK
Ml
111,11,31,
nimy-11
nx
-.12
7MI31
131Y1u
Innu
71YU521
t tpn
1XI31
nlrLt)3-.
xNl.
rmrm
nri) vv.
nx m
ivrif5 invy 5y a
t
NXtr-)5r
nx
5D
nx
i 7513-.
n rnt I~ml
n1
n~tV
i2TY51
Kitdb(ed. Landauer):147
Kin
xri rim
vntl
I -)-IM
.)3E
t3-.15
5y
t3.7x
tro-m-.
-.ItlYl
t3.)5151
)iI
jivini
tnlnix
nXI
rurlu
5nl
nyn
plu
t3.)
)Yln
nimu1
? Y
J~.A5
LS;r
(,LL,
xKl.
53n
-.1imm
tor.13
-.1 31
(!)
tnnyn
u)I.) 53
nx
nwrlr
rimm-.1
Kv.1
trnrl
0Xj5 &4
L;Dy~
dkI 9jULL rj
c~4 ~Y(
Jj?
Irm,1
3'3? )
JI
Lij"3 Ij?
a3mul31
triv
vr7~n
n-12
5*ow
it~rorm
n-mi
anxv
3ypi
tnnirmn
mixi
tK~
imn
-I Y-)Wl
tnrimp
in
t3-03DID."I
15-
-Ily.)Ivl~~~l
[t31m1m]
.mrm~n
5m
trn-rm
trvirn
-)Yfn
rimmi
tPrl'm.)I5
tri-m'I2-
tlmrmi
tmmp25itmriirmi
[PT3-)35y~twl
m
tvrnuoi
ri-'7lB
rmn
n n~
ri-mim
7-mrw
ni5-)Yi
tmmyo
12
RONALD C. KIENER
HEBREW
PARAPHRASE
OFKITABAL-AMANATWA'L-I'TIQADAT
13
These stylistic features are all amply evidenced in the Paraphrase. The
two passages cited above each are representative of the two different narrative styles, but together they display the Kallirite proclivity for new and rare
constructions and Hebraicized Aramaicisms. Many of these Hebrew coinages have already been treated by Zunz and Bloch.47 Some of the most
unique and recurring terms are qene;, "proof," and the hifil maqni;, "to
prove";48sar'af (or shar'aj), "mind" or "to think" as a verb;49da'deq or
mitda'deq, "contemplation" or "to contemplate";50gimmuy, "intention";
qishyon, "question";"1and sa'an (or so'an), "limit."152
Very few of these peculiarities in style and language help in identifying
the time or place of the composition of the Paraphrase, other than to say
that the paraphrasist participated in paytanic stylistics and drew from such
Hebrew sources as the Sefer Ye;irah. We must look to the external evidence
provided by the manuscripts and other authors who cite the Paraphrase.
The earliest possible date for the Paraphrase is provided by the colophon
to MS Vatican 269, which, as we have already stated, provides the date of
1095 C.E. This date in the colophon must serve as a terminusad quem for the
45. But see M. Zulay, Ha-Askolah ha-Paylanit shel Rav Sa'adyah Ga'on (Jerusalem, 1964).
46. Commentary to Ecclesiastes 5:1. See Zulay, Ha-Askokah, pp. 16-18; and L. Zunz's still
valuable treatment in Literaturgeschichteder synagogalen Poesie (Berlin, 1865), pp. 29-64.
47. L. Zunz, Gesammelte Schriften (Berlin, 1876), 3:234-237, and Bloch, "Die zweite
Uebersetzung," pp. 412-414, 452f.
48. Ben-Yehudah, Thesaurus, p. 6038a-b.
49. From Ps. 94:19. See Ben-Yehudah, Thesaurus, pp. 7620b-7621a.
50. Literally, "to think subtly."
51. Ben-Yehudah, Thesaurus, p. 6250b. On the -on ending in Saadianic poetry, see Zulay,
Ha-Askolah, pp. 38-39.
52. Ben-Yehudah, Thesaurus, p. 3898b.
14
RONALD C. KIENER
HEBREW
PARAPHRASE
OFKITABAL-AMANATWA'L-I'TIQADAT
15
was basedon the contentsof MS Munich42 (the MS most often citedin the
nineteenth century), in which the Paraphraseappears immediatelypreceding Berechiah'stranslationof the QuestionesNaturales.58Despite this
very circumstantialassociation,it is now generallyregardedthat the once
promisingidentificationis fruitless.59
In Spain the anti-ChristianpolemicistJacob b. Reuben quoted extensively from the Paraphrasein the twelfthchapterof his Milhamotha-Shem
(composed 1170).60This book is cast in the form of a dialoguebetweena
Christian (ha-mekhabed, "the denier") and a Jew (ha-meyabed, "the
57. On Berechiah's knowledge of Arabic, see Gollancz in Ethical Treatises, pp. xxxix-xl.
An early and fairly accurate bibliography of Berechiah's works is provided by H. Gross, Gallia
Judaica (Paris, 1897), 2:180-185. See Steinschneider, Hebraeischen Uebersetzungen, pp.
958-962. Berechiah also composed poetry; see I. Davidson, Thesaurus of Medieval Hebrew
Poetry (New York, 1933), vol. 4, s.v. "Berakhyah b. Natronay ha-Naqdan."
58. Steinschneider, Hebraeische Bibliographie 3 (1860): 44, n. 1; and Hebraeischen Uebersetzungen, p. 440.
59. Zunz, Bloch (for his own reasons), Neubauer, Gollancz, Steinschneider, Malter, and
Porges were all in agreement on this point.
60. For the date of composition of this work, see Y. Rosenthal's introduction in Sefer
Milhamot ha-Shem (Jerusalem, 1963), p. viii.
61. See Rosenthal's introduction, Milbamot ha-Shem, p. ix.
62. Milfhamotha-Shem, pp. 157, 159, 161, et al.
16
RONALD C. KIENER
text of the Paraphrase ought to be ignored, for the text is a derivative witness of little textual value.63
A third witness to the Paraphrase from the twelfth century is more
problematic: it is the Shir ha-Yihud ("Hymn of Unity"), an anonymous
poem deriving from the earliest German pietist circles of the Rhine River
valley.64Unlike the other witnesses, the Shir ha- Yizud does not cite Saadiah
by name, nor can it be dated with any precision. The poem, composed at
least a generation before R. Judah
(d. 1217), is essentially an
meter of the second treatise of the
ecstatic reworking set to rhyme andhe-.Hasid
Paraphrase.
The first to recognize the link between Saadiah and the Shir was R.
Moses b. Ijisdai (Taku), the bitter anti-Saadiah polemicist who lived in the
midst of the pietist Rhineland.65 He attacked the Shir ha-Yihud-and by
implication Saadiah-for its confused and heretical theology.
PARAPHRASE
OFKITABAL-AMANAT WA'L-I'TIQADAT
HEBREW
17
Kitdb(ed. Landauer):99
7-111rO Irmrrumm
Y-)i
n rcrurn 1-IYllyn Y-...
n
r
nix:xnr
ai wxrrm
*z nix
i
wxvin'v
n~~ri
-Ilx- y ln3 -~
wxn
1117-112in
rran
trx?!Dvll
t3S)xw3-;I17m
17rrn
rinly
v jn
L~C~lIrm~~
px?~roninniroi
xron nzy rim rnirminwt
mwi
mnrr
-i )xn imi nix
rin
tr
rz
ni nim
-rrrn
.rn
mn rn
..rnr
mnr~n
-)?:
;w nrrnmv
inix wirr vn -ronml
z P-)-)
-z n-rnl
r miv
mr
imrrmrmv
-mrm
i i
jr!*vnrzn
imun
silp-min
my'1~
wmrsi
rorny
nx
rmn-
=3
nz7
nx
irnon
r;Iyn-)
~-yPrW>
tY
&z#~l(
i
J9 4
5:x
nyr i
mun
U_(Yyi;~~
DjLl yU5
*"ml
in
'mvv~~sv
In
'"
51~
n~~;Irnrippi~7rui pr~1?1
B~l
L;. ~gL
~1wi nrm71;51b ;71ib
68. On the Kavod doctrine in the original Saadianic formulation, see A. Altmann,
"Saadya's Theory of Revelation: Its Origin and Background," in Saadya Studies, ed. E. I. J.
Rosenthal (Manchester, 1943), pp. 4-25.
18
RONALD C. KIENER
Paraphrase.:
... Know that this form is createdand broughtnew into existence, and so are the Throneof the firmamentand those that carryit-all of
them are created.And the Creatorcreatedthem from a shininglight and a
shiningsplendor,so that it would becomeclearto the sent prophetsthat the
Creator,may His mentionbe glorified,is the very one that speakswith him
and the very one who sent him, as I shall explainin the thirdscroll.But this
formis a wondrousand supernalformin the imageof the lofty andmarvelous
angels;and it is awesomein its clearand brightand illuminatedappearance,
shiningin its light like the light of the Shekhinah.And for this reason it is
called the Kavodof the Lord and His Shekhinah.... And the sages calledit
Shekhinah,andmanytimesthe lightshinesforthwithneitherimagenorform.
Butthe Maker,may His mentionbe raised,lifts up His servantthe prophet
and lifts him and bringshim up and honorshim whenHe causeshim to hear
His word fromthe shiningand illuminatedand wondrousand createdform,
from the shininglightandglitteringsplendor.And it is calledthe Kavodof the
Lord, as I have explained.
Kitdb.:Ouransweris thatthis formis somethingcreated,and thatlikewisethe
Throne,the firmament,and the carriersof the Throneare all created.God
createdthemout of lightin orderto verifyto His prophetsthatit was He who
inspiredthem with His words, as we shall explainin the thirdchapter.This
form is nobler than the angels, magnificentin character,resplendentwith
light, which is called the Kavodof the Lord.... It is this which the sages
characterizedas Shekhinah.Sometimesthereappearsa lightwithoutthe form
of a person.God confersdistinctionon His prophetby allowinghim to heara
propheticrevelationfromthatmajesticformcreatedout of lightand calledthe
Kavodof the Lord, as we have explained.
The observant reader should note that through extensive use of parallelism, the Paraphrase accentuates a visual light motif, thereby stressing the
resplendent and permeated nature of the ubiquitous Kavod. This glittering
and resplendent Kavodestablishes a divine immanence that easily lends itself
to the creation of a visually startling cosmogony, such as is contained in the
German pietists' Kavod doctrine.69
69. See Dan, Esoteric Theology, pp. 84-103. See M. Idel, "The World of Angels in Human
Form" [Hebrew], in Jerusalem Studies in Jewish Thought,vol. 3, Studies in Mysticism Presented
to Isaiah Tishby(Jerusalem, 1983/84), pp. 15-19, in which Judah Halevi is regarded as a crucial
ideational link between rationalists and the kabbalistic theory that the divine realm appears in
human form. Quite possibly the Paraphrase may have served a similar purpose.
HEBREWPARAPHRASE
OF KITAB AL-AMANAT WA'L-I'TIQADAT
19
MS Vat.266,fol. 33a:1
r=-nmo/ i1rix
mmrrn n1o
1wirmKxx3 p--r 1-')
p /1 pon
on
Ln p
Dlbi ?z
f
ninoi
?Dn
L?Dnl
tn
31IV
jr~LY
?Dn
lj
jl
)Yl
31IV3
LDn
-1
?DD
L?lv)
~n
?n
-.1 31/
?Irl
L?D
*h9L
Ivy
Invi
7iyn
tftn
L?zn
.1 31
LDn
t n / lin
/ pinn i)r nrr
i
3? piny
ipi
i rz rnnwm,
x? / rin
t
rim
xi
,
I, rxirm nzl
am
.I1non
L~3 71
71n L~9
l 717
1Kt,/ y~w
Ivi vv1
* t rTy~
rixIN
-lvx71
y~u Ibv1z XNl
y~yl S1xi
a-)!Dyi m / nmVnw ' n rmmninivly 'z nimt
'
rnrinrbw
~IV'm
o
r
1~rrIVL'/ D
) 1~
1jz?
ix
on
P-)3n
am
nrLrim~
I;r nriSI~
?=
anu plin
1L)x I xL x3
=
oin
'ln oiny
rinm
I-)
rim
ninwvnnri
rn
nizim~
nivin
ri
rin
hru
X~l
?zw IV;I
rmvao
t*Y
31 ml
L?n
rTLyi
inirb
-)3!Dn
t-)xv
;) Nh
1
?z
ninnivyu-n
rrnyiv7tatLn
1=3
Dn
1r~y
I;l
~~
-non
)xv
n
Yl
ivx
N'i
31m
n~m
?ir
-1 3.)n
rrtnuI'~Dw
l?z
L?Dn
innwri?
X~l
?m~
Ir i
?=
rnin
x?
nin
mwn
-.1 31
L?Dn
x?
M~z
t'Nx,
piny
nv3Y7vVri
nixL?3
-ixn3
.
1zLi
rnxnNn~w
Irwr
Ix
;inly
20
RONALD C. KIENER
Aside from the hymn for the fifth day, the hymnsfor the second,third,
fourth, sixth, and Sabbathday contain phrasesand unique words lifted
from the Paraphrase.Of the particularinterestare the terms for the ten
Aristotelian categories (eser ha-imriyyot; Tibbonide eser ma'amarot), some
Paraphrase
1.
la.
2.
3.
4.
5.
6.
7.
8.
9.
10.
substance
accident
quantity
quality
time
place
relation
position
possession
action
passion
5Dte,5Dt
on
,11not,'01t
ninK T,-)
,T~m"p
,W15Y1D
nwis
'vy ,1YD
OYY
,ni
;
Tx
'n,
,o"t
5DA,)V
74. Ben-Yehuda's edesh (Thesaurus,p. 78a) is based on Gollancz's rendering of Berechiah's
text, and should be ignored.
75. See his Yesod Mora (Jerusalem, 1970), p. 4, and Malter, Saadia Gaon, p. 283, n. 7.
HEBREW
OFKITABAL-AMANATWA'L-I'TIQADAT
PARAPHRASE
21
22
RONALD C. KIENER
OFKITABAL-AMANATWA'L-I'TIQADAT
PARAPHRASE
HEBREW
23
24
RONALD C. KIENER
literature ascribed to the so-called Iyyun circle; see G. Scholem, Les Origines de la Kabbale
(Paris, 1966), pp. 327-367. In one of the Iyyun texts, the Tefillah le-Rav Nehunya ben haQanah, the sefirot are described as balaqim she-einam mithalqim ("indivisible particles"; see
Scholem, Originesde la Kabbale,p. 274, n. 109);this is precisely the Paraphrase definition of the
"eternal spiritual beings," or atoms, of Plato's theory of creation (MS Vatican 266, fol. 18a:2;
Ibn Tibbon: ha-halakim asher lo yehalku). In this way the sefirot were defined as eternal
spiritual entities, a definition which remained valid for later generations. Zoharic meditations
on the tenth sefirah, Kingdom (malkhut), also resort to visual imagery and panentheist notions,
but no direct tie to the Paraphrase can yet be established. On the Shekhinah in the Sefer
ha-Zohar, see I. Tishby, Mishnat ha-Zohar, 3d ed. (Jerusalem, 1971), 1:219-231. The fourteenth-century kabbalist Menalem Recanati quotes the Paraphrase in his Bible commentary in
defense of the kabbalistic doctrine of shemilot ("cosmic cycles"); see Perush RabbenuMenahem
me-Reqanati (Lublin, 1605), sec. Behar: 31a-b, and cf. MS Vatican 266, fol. 14b:1-2.
87. A. Sharf, Byzantine Jewryfrom Justinian to the Fourth Crusade(New York, 1971), pp.
171-172; and Schirmann, Studies, 2:9-16.
88. Sharf, Byzantine Jewry, p. 174.
89. This Chronicle was first published as Sefer ha-Yubasin by A. Neubauer in Medieval
Jewish Chronicles, 2:111-132: Notice should be taken of the word nimus in the Chronicle, not
as "school of thought" (Paraphrase) or "law" (Bar Hiyya; see H. Wolfson, "Additional Notes
to the Article on the Classification of Sciences in Medieval Jewish Philosophy," Hebrew Union
College Annual 3 [1926]: 374-375), but as "road, way." See R. Mirkin, ed., Megillat Abima'a;
Me'ubedet u-Mugeshet ke-fHomerle-Milon (Jerusalem, 1965), p. 139.
90. Ankori, Karaites in Byzantium, pp. 354-452.
HEBREWPARAPHRASE
OF KITAB AL.-AMANAT WA'L-I'TIQADAT
25