Аарон бен Элияхудың «Құдайға жол көрсетуші» еңбегі

Karaite theologian

Aaron ben Elijah (Aharon son of Eliyahu), the Latter, of Nicomedia (אהרון בן אליהו האחרון‎ 1328/1329 – 1369) a philosophical work modeled after Maimonides' own Moreh Nevuchim (Guide to the Perplexed). In fact, one of the chief criticisms of the work is that it attempts to imitate Maimonides' Guide far too slavishly, in terms of both structure and style. and consists of 114 chapters: Special emphasis is placed on the fourfold nature of evil: physical, psychical, moral, and non moral. This was a favorite topic of older Karaite philosophers such as Joseph al Bazir (and of Maimonides), that evil is only a defect inherent in matter, and therefore not to be ascribed to God, unless God makes it the means of man's moral improvement. While Maimonides assumes that God's providence extends only to rational human beings, Aaron extends Divine providence to all beings, since God's universal knowledge embraces all. Whereas Maimonides sees Divine action as guides by God's wisdom, according to Aaron, it is guided by God's justice. Accentuating the superiority of moral over intellectual power, Aaron takes a higher view of the question of why the righteous suffer than either Maimonides or some of his own Karaite predecessors. He rejects the concept of temurah, or compensation for grief, postulating instead that all trials imposed on people are for their spiritual benefit (citing Abraham and Job as examples of this). Humanity is incapable of comprehending the purpose of Creation, being limited to conceiving of its own role in the world as God's servant. Chapters 95–114 discuss revelation, the Divine Law of the Torah, the perfection of the soul, and its immortality. The two trees in the Garden of Eden are seen as metaphors for the higher and the lower spheres of human existence. After the Fall, the commandments of the Torah become necessary means of restoring humanity to its true, twofold nature. This leads to a discussion of the nature of prophecy in general and its highest degree, as attained by Moses. It continues by explaining the objectives of the Torah and its commandments as means of achieving the perfection of both the individual and of humanity as a whole. According to an ancient tradition of both Karaite and Rabbinic Jews and cited by Aaron, the Torah was intended for and offered to all nations. It can never be changed, improved, or (in contrast to Rabbinic Judaism) augmented by an Oral Law. Essentially different from the attitude of Maimonides, and in fact from that of all Aristotelian thinkers, is Aaron's attitude toward immortality, which he bases chiefly upon moral grounds, citing the idea of retribution. For this reason, however, his eschatology is rather obscure, being a semi rational, semi mystical blend of many different beliefs. He concludes his work with a call to repentance.

His third book was titled Keter Torah (Crown of Law) and was written in 1362. This is a commentary on the Torah, styled after Abraham Ibn Ezra's earlier work. Like all of Aaron's earlier writings, it also contains a review of the philosophical and exegetical interpretations given by his predecessors, with critiques of their views where necessary. Particularly interesting is his "Preface," in which he states the main differences between the approach to biblical exegesis of Rabbinic and Karaite Judaism.

The 'Etz ha Ḥayyim, of which many manuscripts exist in Leiden, Munich, Vienna, and Leipzig, was first published, with a large commentary (Or ha Ḥayyim) by Luzki, in Koslov, 1835. A critical edition, with valuable information and a summary of the one hundred and fourteen chapters in Hebrew by Caleb Afendopulo, and one in German by the editor, Franz Delitzsch, appeared in Leipzig, 1841. Of the Keter Torah there is extant a Eupatoria edition (1866), besides manuscripts in the Bodleian Library, Oxford, in Vienna, and in Leipzig; while the Gan Eden exists, in manuscript only, in Leiden and Leipzig. Portions of the latter have been published by Schupart, Trigland, Danz, and Langhausen.