Саадия Гаон: Жизнь и творчество выдающегося раввина и философа X века.

10th century rabbi

Saʿadia ben Yosef Gaon (882/892 – 942) was a prominent rabbi, gaon, Jewish philosopher, and exegete who was active in the Abbasid Caliphate. Saadia is the first important rabbinic figure to write extensively in Judeo Arabic. Known for his works on Hebrew linguistics, halakha, and Jewish philosophy, he was a practitioner of the philosophical school known as the "Jewish Kalam". In this capacity, his philosophical work The Book of Beliefs and Opinions represents the first systematic attempt to integrate Jewish theology with components of ancient Greek philosophy. Saadia was also very active in opposition to Karaite Judaism in defense of Rabbinic Judaism.

Saadia was born in Dilāẓ in the Faiyum in Middle Egypt in 892. He immigrated to Palestine in 915 at the age of 23, where he studied in Tiberias under the scholar Abu Kathir Yaḥya al Katib (known as Eli ben Yehudah ha Nazir in Hebrew), a Jewish mutakallim or theologian mentioned also by ibn Ḥazm. In 926, Saadia settled permanently in Lower Mesopotamia, known to Jews as "Babylonia", where he became a member of Sura Academy. Saadia, in Sefer ha Galui, stresses his Jewish lineage, claiming to belong to the noble family of Shelah, son of Judah, and counting among his ancestors Hanina ben Dosa, the famous ascetic of the first century. Expression was given to this claim by Saadia in calling his son Dosa; this son later served as gaon of Sura Academy from 1012–1018. Regarding Joseph, Saadia's father, a statement of Aaron ben Meïr has been preserved saying that he was compelled to leave Egypt and died in Jaffa, probably during Saadia's prolonged residence in the Holy Land. The usual nisba al Fayyumi refers to Saadia's native place, the Fayyum, which is located in Middle Egypt; in Hebrew, it is often given as Pitomi, derived from a contemporary identification of Fayum with the Biblical Pithom, an identification found in Saadia's works. At the age of 20, Saadia began composing his first great work, the Hebrew dictionary which he entitled Agron. At 23, he composed a polemic against the followers of Anan ben David, particularly Solomon ben Yeruham, thus beginning the activity which was to prove important in opposition to Karaite Judaism in defense of Rabbinic Judaism. In the same year, he left Egypt and moved to Palestine. In 921, Saadia triumphed over the Palestinian Gaon Aaron ben Meïr over the latter's introduction of a new triennial cycle of Torah reading that also changed the dates of Passover and Rosh Hashanah. Later, one of Saadia's chief disputants was the Karaite by the name of Abu al Surri ben Zuṭa, who is referred to by Abraham ibn Ezra, in his commentary on Exodus 21:24 and Leviticus 23:15). In the year 928, at the age of thirty six (variant: forty six), David ben Zakkai, the Exilarch or head of Babylonian Jewry, petitioned Saadia to assume the honorary title of gaon, where he was appointed that same year the Gaon of Sura Academy at Mata Mehasya, a position which he held for 14 years until his death. After only two years of teaching, Saadia recused himself from teaching because of a dispute that had fallen out between him and the Exilarch. During Saadia's absence, his post was occupied by Joseph ben Jacob, the grandson of Natronai ben Hilai. At length, Saadia was reconciled with the Exilarch and returned to serve in his former position, although Joseph ben Jacob also remained serving in his capacity as Gaon.

In 922, six years before Saadia was appointed Gaon of Babylonia, a controversy arose concerning the Hebrew calendar, that threatened the entire Jewish community. Since Hillel II (around 359 CE), the calendar had been based on a series of rules (described more fully in Maimonides' Code) rather than on observation of the lunar phases. One of these rules required the date of Rosh Hashanah to be postponed if the calculated lunar conjunction occurred at noon or later. Rabbi Aaron ben Meïr, head of the Palestinian Gaonate (then located in Ramla), claimed a tradition according to which the cutoff point was 642/1080 of an hour (approximately 35 minutes) after noon. In that particular year, this change would result in a two day schism with the major Jewish communities in Babylonia: according to Ben Meir the first day of Passover would be on a Sunday, while according to the generally accepted rule it would be on Tuesday. Saadia was in Aleppo, on his way from the East, when he learned of Ben Meïr's regulation of the Jewish calendar. Saadia addressed a warning to him, and in Babylon he placed his knowledge and pen at the disposal of the exilarch David ben Zakkai and the scholars of the academy, adding his own letters to those sent by them to the communities of the Jewish diaspora (922). In Babylonia he wrote his Sefer haMo'adim, or "Book of Festivals," in which he refuted the assertions of Ben Meïr regarding the calendar, and helped to avert from the Jewish community the perils of schism.

His dispute with Ben Meir was an important factor in the call to Sura that he received in 928. The Exilarch insisted on appointing him as Gaon "head of the academy" despite the weight of precedent (no foreigner had ever served as Gaon before) and against the advice of the aged Nissim Nahrwani, a Resh Kallah at Sura, who feared a confrontation between the two strong willed personalities, Exilarch David and Saadia. Nissim declared, however, that if David was determined to see Saadia in the position, then he would be ready to become the first of Saadia's followers. Under his leadership, the ancient academy of Sura founded by Abba Arikha entered upon a new period of brilliancy. This renaissance was cut short, though, by a clash between Saadia and David, much as Nissim had predicted. In a probate case, Saadia refused to sign a verdict of the exilarch which he thought unjust although the Gaon of Pumbedita had subscribed to it. When the son of the exilarch threatened Saadia with violence to secure his compliance and was roughly handled by Saadia's servant, open war broke out between the exilarch and the gaon. Each excommunicated the other, declaring that he deposed his opponent from office. David ben Zakkai appointed Joseph ben Jacob Gaon of Sura and Saadia conferred the exilarchate on David's brother Hasan (Josiah; 930). Hasan was forced to flee and died in exile in Greater Khorasan, and the strife that divided Babylonian Judaism continued. Saadia was attacked by the exilarch and by his chief adherent, the young but learned Aaron ibn Sargado (later Gaon of Pumbedita, 943 960), in Hebrew pamphlets, fragments of which show a hatred on the part of the exilarch and his partisans that did not shrink from scandal. Saadia did not fail to reply.

Saadia's influence upon the Jews of Yemen has been exceptionally great, as many of Saadia's extant works were preserved by the community and used extensively by them. The basis for the Yemenite Siddur (Tiklāl) is founded upon the prayer format edited originally by Saadia. The Yemenite Jewish community also adopted thirteen penitential verse written by Saadia for Yom Kippur, as well as the liturgical poems composed by him for Hoshana Rabbah, the seventh day of Sukkot.

Saadia Gaon was a pioneer in the fields in which he toiled. The foremost object of his work was the Bible; his importance is due primarily to his establishment of a new school of Biblical exegesis characterized by a rational investigation of the contents of the Bible and a scientific knowledge of the language of the holy text. Saadia's Arabic translation of the Torah is of importance for the history of civilization; itself a product of the Arabization of a large portion of Judaism, it served for centuries as a potent factor in the impregnation of the Jewish spirit with Arabic culture, so that, in this respect, it may take its place beside the Greek Bible translation of antiquity and the German translation of the Pentateuch by Moses Mendelssohn. As a means of popular religious enlightenment, Saadia's translation presented the Scriptures even to the unlearned in a rational form which aimed at the greatest possible degree of clarity and consistency. His system of hermeneutics was not limited to the exegesis of individual passages, but treated also each book of the Bible as a whole, and showed the connection of its various portions with one another. The commentary contained, as is stated in the author's own introduction to his translation of the Pentateuch, not only an exact interpretation of the text, but also a refutation of the cavils which the heretics raised against it. Further, it set forth the bases of the commandments of reason and the characterization of the commandments of revelation; in the case of the former the author appealed to philosophical speculation; of the latter, naturally, to tradition. The position assigned to Saadia in the oldest list of Hebrew grammarians, which is contained in the introduction to Abraham ibn Ezra's "Moznayim," has not been challenged even by the latest historical investigations. Here, too, he was the first; his grammatical work, now lost, gave an inspiration to further studies, which attained their most brilliant and lasting results in Spain, and he created in part the categories and rules along whose lines was developed the grammatical study of the Hebrew language. His dictionary, primitive and merely practical as it was, became the foundation of Hebrew lexicography; and the name "Agron" (literally, "collection"), which he chose and doubtless created, was long used as a designation for Hebrew lexicons, especially by the Karaites. The very categories of rhetoric, as they were found among the Arabs, were first applied by Saadia to the style of the Bible. He was likewise one of the founders of comparative philology, not only through his brief "Book of Seventy Words," already mentioned, but especially through his explanation of the Hebrew vocabulary by the Arabic, particularly in the case of the favorite translation of Biblical words by Arabic terms having the same sound. Saadia's works were the inspiration and basis for later Jewish writers, such as Berachyah in his encyclopedic philosophical work Sefer Hahibbur (The Book of Compilation). Saadia likewise identifies the definitive trait of "a cock girded about the loins" within Proverbs 30:31 (Douay–Rheims Bible) as "the honesty of their behavior and their success", rather than the aesthetic interpretations of so many others, thus identifying a spiritual purpose of a religious vessel within that religious and spiritual instilling schema of purpose and use.

In his commentary on the "Sefer Yetzirah", Saadia sought to render lucid and intelligible the content of this esoteric work by the light of philosophy and scientific knowledge, especially by a system of Hebrew phonology which he himself had founded. He did not permit himself in this commentary to be influenced by the theological speculations of the Kalam, which are so important in his main works. In introducing "Sefer Yetzirah"'s theory of creation he makes a distinction between the Biblical account of creation ex nihilo, in which no process of creation is described, and the process described in "Sefer Yetzirah" (matter formed by speech). The cosmogony of "Sefer Yetzirah" is even omitted from the discussion of creation in his magnum opus "Kitab al Amanat wal I'tiḳadat." Concerning the supposed attribution of the book to the patriarch Abraham, he allows that the ideas it contains might be ancient. Nonetheless, he clearly considered the work worthy of deep study and echoes of "Sefer Yetzirah"'s cosmogony do appear in "Kitab al Amanat wal I'tiḳadat" when Saadia discusses his theory of prophecy.

Short monographs in which problems of Jewish law are systematically presented. Of these Arabic treatises, little but the titles and extracts is known, and it is only in the "Kitab al Mawarith" that fragments of any length have survived. A commentary on the thirteen rules of Rabbi Ishmael, preserved only in a Hebrew translation by Nahum Ma'arabi. An Arabic methodology of the Talmud is also mentioned, by Azulai, as a work of Saadia under the title "Kelale ha Talmud". Responsa. With few exceptions these exist only in Hebrew, some of them having been probably written in that language. The Siddur of Saadia Gaon (Kitāb jāmiʿ al ṣalawāt wal tasābīḥ), containing the texts of the prayers, commentary in Arabic and original synagogal poetry. Of this synagogal poetry the most noteworthy portions are the "Azharot" on the 613 commandments, which give the author's name as "Sa'id b. Joseph", followed by the title "Alluf," thus showing that the poems were written before he became gaon.

Emunoth ve Deoth (Kitāb al amānāt wa al iʿatiqādāt), the Book of Beliefs and Opinions: This work, first compiled in 933 CE, of which several revisions were made until its final redaction, is considered to be the first systematic attempt to synthesize the Jewish tradition with philosophical teachings. Prior to Saadia, the only other Jew to attempt any such fusion was Philo Saadia's objective here was to show the parallelism between the truths delivered to the people of Israel by Divine revelation, on the one side, and the necessary conclusions that can also be reached by way of rational observation, on the other. The effect of these ideas expressed in his philosophical books are clearly reflected in Saadia's story of creation, especially when he comes to deal with the theological problems, such as in the verse of Deuteronomy 4:24: “For the LORD your God is a devouring fire,” which constitutes an example of a verse that cannot be understood in its plain context, but should rather be understood in such a way as not to contradict one's definite knowledge that God does not change, nor can anything corporeal be associated with him. Tafsīr Kitāb al Mabādī, an Arabic translation of and commentary on the Sefer Yetzirah, written while its author was still residing in Egypt (or Israel), and intended to explain in a scientific manner how the universe came into existence. On the linguistic aspect, Saadia combines a debate on the letters and on their attributes (e. g. phonemes), as well as a debate on related linguistic matters.