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<label>Works</label> | <label>Works</label> | ||
− | <content> | + | <content>Translation and Commentary on Tanakh, Emunot VeDeiot, Siddur, other Halakhic, Grammatical and Liturgical Works</content> |
</row> | </row> | ||
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<li><b>Name</b> – Saadia (or Saadiah, Saadya) ben Yosef “al-Fiyumi” (from the Fayyūm district)<fn>Based on the conventions of Hebrew and Aramaic grammar, the Hebrew name סעדיה begins with a שוא נע, and perhaps should more properly be spelled as "Se'adyah," which is the transliteration preferred by Robert Brody. His name has traditionally been spelled as Saadia (or Saadiah), and so this is retained by many scholars despite its technical inaccuracy. Henry Malter, <i>Saadia Gaon: His Life and Works</i> (Philadelphia: Jewish Publication Society, 1921), p. 25</fn> | <li><b>Name</b> – Saadia (or Saadiah, Saadya) ben Yosef “al-Fiyumi” (from the Fayyūm district)<fn>Based on the conventions of Hebrew and Aramaic grammar, the Hebrew name סעדיה begins with a שוא נע, and perhaps should more properly be spelled as "Se'adyah," which is the transliteration preferred by Robert Brody. His name has traditionally been spelled as Saadia (or Saadiah), and so this is retained by many scholars despite its technical inaccuracy. Henry Malter, <i>Saadia Gaon: His Life and Works</i> (Philadelphia: Jewish Publication Society, 1921), p. 25</fn> | ||
<ul> | <ul> | ||
− | <li><b>Hebrew name</b> – סעדיה בן יוסף פיומי</li> | + | <li><b>Hebrew name</b> – סעדיה בן יוסף (ה)פיומי</li> |
+ | <li><b>Acronym/nickname</b> – רס"ג, Rasag</li> | ||
<li><b>Arabic name</b> – Saˁīd b. Yūsuf al-Fayyūmī</li> | <li><b>Arabic name</b> – Saˁīd b. Yūsuf al-Fayyūmī</li> | ||
</ul> | </ul> | ||
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<li><b>Education</b> – Precise details of R. Saadia's education are scant, but his earliest writings indicate that even before leaving his native Egypt, he was an expert in Hebrew grammar and biblical lexicography. By that time, he seems to also have been well-educated in Greek and Muslim philosophy as well as traditional Jewish sources.<fn>Malter, p. 32-52. "From his youth Sa’adyah’s cultural exposure had been far broader than any Babylonian yeshiva student’s... His unconventional education had an even more striking impact in the cultural and intellectual spheres." Robert Brody, <i>Sa'adyah Gaon</i> (Littman Library of Jewish Civilization, 2013), p. 58</fn></li> | <li><b>Education</b> – Precise details of R. Saadia's education are scant, but his earliest writings indicate that even before leaving his native Egypt, he was an expert in Hebrew grammar and biblical lexicography. By that time, he seems to also have been well-educated in Greek and Muslim philosophy as well as traditional Jewish sources.<fn>Malter, p. 32-52. "From his youth Sa’adyah’s cultural exposure had been far broader than any Babylonian yeshiva student’s... His unconventional education had an even more striking impact in the cultural and intellectual spheres." Robert Brody, <i>Sa'adyah Gaon</i> (Littman Library of Jewish Civilization, 2013), p. 58</fn></li> | ||
<li><b>Occupation</b> – On May 15, 928, R. Saadia was appointed Gaon (head) of the Yeshiva of Sura.<fn>These are known from a fragmented document listing R. Saadia's works and a few biographical details written by two sons of R. Saadia, Dosa and She'erit. Published in Jacob Mann, ‘A Fihrist of Sa’adya’s Works’, <i>Jewish Quarterly Review</i>, 2:423-8 (1920–1). Cf, Malter, p. 421-428, who works to reconcile these details with other evidence regarding R. Saadia's biography. In either 932 or 933, R. Saadia was removed from his post thanks to the controversy that had erupted between himself and the Exilarch, David ben Zakai, but two years later they reconciled and R. Saadia again served as Gaon until his death in 942.</fn></li> | <li><b>Occupation</b> – On May 15, 928, R. Saadia was appointed Gaon (head) of the Yeshiva of Sura.<fn>These are known from a fragmented document listing R. Saadia's works and a few biographical details written by two sons of R. Saadia, Dosa and She'erit. Published in Jacob Mann, ‘A Fihrist of Sa’adya’s Works’, <i>Jewish Quarterly Review</i>, 2:423-8 (1920–1). Cf, Malter, p. 421-428, who works to reconcile these details with other evidence regarding R. Saadia's biography. In either 932 or 933, R. Saadia was removed from his post thanks to the controversy that had erupted between himself and the Exilarch, David ben Zakai, but two years later they reconciled and R. Saadia again served as Gaon until his death in 942.</fn></li> | ||
− | <li><b>Family</b> – While in Egypt, R. Saadia had already married and had children.<fn>In a letter to his students in Egypt, R. Saadia mentions that he had left his wife and children in Egypt when he traveled to Israel and Baghdad, although they eventually joined him in Baghdad. This letter is published in Solomon Schechter, <i>Saadyana,</i> p. 24.</fn> Some historians believe that R. Saadia had three sons and two daughters.<fn>Malter, p. 28-30, 132</fn> It is certain that R. Saadia had a son named Dosa, who was born after R. Saadia | + | <li><b>Family</b> – While in Egypt, R. Saadia had already married and had children.<fn>In a letter to his students in Egypt, R. Saadia mentions that he had left his wife and children in Egypt when he traveled to Israel and Baghdad, although they eventually joined him in Baghdad. This letter is published in Solomon Schechter, <i>Saadyana,</i> p. 24.</fn> Some historians believe that R. Saadia had three sons and two daughters.<fn>Malter, p. 28-30, 132</fn> It is certain that R. Saadia had a son named Dosa, who was born after R. Saadia and was named Gaon himself much later, and another son named She’erit.<fn>These are known from a fragmented document listing R. Saadia's works and a few biographical details written by two sons of R. Saadia. Published in Jacob Mann, ‘A Fihrist of Sa’adya’s Works’, Jewish Quarterly Review, 2:423-8 (1920–1)</fn></li> |
<li><b>Teachers</b> – The only known teacher of R. Saadia is an Israeli named Abu Kathir Yahya al-Katib, who presumably taught R. Saadia general subjects such as philosophy.<fn>This is known from a comment of a contemporary Muslim writer, Abū al-Ḥasan al-Masʿūdī. Malter, 32-37.</fn></li> | <li><b>Teachers</b> – The only known teacher of R. Saadia is an Israeli named Abu Kathir Yahya al-Katib, who presumably taught R. Saadia general subjects such as philosophy.<fn>This is known from a comment of a contemporary Muslim writer, Abū al-Ḥasan al-Masʿūdī. Malter, 32-37.</fn></li> | ||
<li><b>Contemporaries</b> – R. Aaron Sarjado Gaon, Isaac Israeli,<fn>Correspondence between R. Saadia and the philosopher-physician Isaac Israeli is attested to by Israeli’s student, Dunash ibn Tamim, in his commentary on the <i>Sefer Yetzirah</i>, edited by M. Grossberg (London, 1902).</fn> David al-Muqammis of Raqqa<fn>This Jewish philosopher is quoted in the Commentary to <i>Sefer Yetzirah </i>of R. Yehudah b. Barzilai of Barcelona, ed. Halberstam (Berlin, 1885) p. 77, where R. Yehudah mentioned that he had heard that al-Muqamas learned with R. Saadia, although he is unsure about the veracity of this report.</fn> </li> | <li><b>Contemporaries</b> – R. Aaron Sarjado Gaon, Isaac Israeli,<fn>Correspondence between R. Saadia and the philosopher-physician Isaac Israeli is attested to by Israeli’s student, Dunash ibn Tamim, in his commentary on the <i>Sefer Yetzirah</i>, edited by M. Grossberg (London, 1902).</fn> David al-Muqammis of Raqqa<fn>This Jewish philosopher is quoted in the Commentary to <i>Sefer Yetzirah </i>of R. Yehudah b. Barzilai of Barcelona, ed. Halberstam (Berlin, 1885) p. 77, where R. Yehudah mentioned that he had heard that al-Muqamas learned with R. Saadia, although he is unsure about the veracity of this report.</fn> </li> | ||
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<li><b>Time period</b> – R. Saadia involved himself in numerous controversies throughout his lifetime. | <li><b>Time period</b> – R. Saadia involved himself in numerous controversies throughout his lifetime. | ||
<ul> | <ul> | ||
− | <li>R. Saadia wrote multiple polemics against the Karaites, some which are attacks on personal Karaite leaders.<fn>Samuel Poznanski, <i>The Karaite Literary Opponents of Saadiah Gaon</i> (London, 1908)</fn>  </li> | + | <li>R. Saadia wrote multiple polemics against the Karaites, some which are attacks on personal Karaite leaders.<fn>Samuel Poznanski, <i>The Karaite Literary Opponents of Saadiah Gaon</i> (London, 1908). See below (under "Works") for examples</fn>  </li> |
− | <li>In the summer of 921, a Gaon of Israel named "Ben Meir" was planning to announce that in the coming year, the months of both <i>Marheshvan</i> and <i>Kislev</i> should be 29 days, which conflicted with the calendar rules of the Geonim of Babylonia. R. Saadia | + | <li>In the summer of 921, a Gaon of Israel named "Ben Meir" was planning to announce that in the coming year, the months of both <i>Marheshvan</i> and <i>Kislev</i> should be 29 days, which conflicted with the calendar rules of the Geonim of Babylonia. R. Saadia participated in an extensive campaign to ensure that all Jews, including those in Israel, would adhere to the calendar guidelines of the Babylonian Geonim.<fn>Hayim Bornstein, <i>מחלוקת רב סעדיה גאון ובן מאיר. </i>(Warsaw, 1904). More recent scholars have argued that R. Saadia's own role in the controversy may have been marginal, and that he was mainly concerned with ensuring that his Egyptian students and colleagues would side the Babylonians. Sacha Stern, <i>The Jewish Calendar Controversy of 921/2 CE</i> (Brill: 2019), p. 17-20.</fn></li> |
<li>After becoming Gaon of Sura, a prolonged dispute erupted between himself and the <i>Reish Geluta </i>[Exilarch] David b. Zakai, involving their respective roles and leadership. R. Saadia composed a polemical work attacking his political enemies and defending his positions.<fn>Avraham Harkavy, <i>השריד והפליט מספר האגרון וספר הגלוי</i>. (St Petersburg, 1891)</fn>  </li> | <li>After becoming Gaon of Sura, a prolonged dispute erupted between himself and the <i>Reish Geluta </i>[Exilarch] David b. Zakai, involving their respective roles and leadership. R. Saadia composed a polemical work attacking his political enemies and defending his positions.<fn>Avraham Harkavy, <i>השריד והפליט מספר האגרון וספר הגלוי</i>. (St Petersburg, 1891)</fn>  </li> | ||
</ul> | </ul> | ||
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<subcategory>Works | <subcategory>Works | ||
<ul> | <ul> | ||
− | <li><b>Biblical commentaries</b> – Saadia composed an Arabic translation of the entire | + | <li><b>Biblical commentaries</b> – Saadia composed an Arabic translation of the entire Torah, which he titled "Tafsīr,"<fn>This terms means something like “interpretation, meaning,” (perhaps similar to the Hebrew word פשר found in Kohelet 8:1) and is distinct from the Arabic word for translation, <i>tarjama</i>, (similar to the word תרגום) which was the title preferred by the Karaites of R. Saadia's time for their translations. This probably intentional, as R. Saadia writes in the introduction to his work that he considered it to be more of an interpretation than a literal translation.</fn> as well as a longer commentary on approximately half of the Torah and a few other books of Tanakh, including Yeshayah, Mishlei, Tehillim, Iyyov, and Daniel.<fn>R. Saadia gave these commentaries various names based on their subject matter. For example, his commentary to Yeshayah is titled, “The Book of Striving for Improvement in Worship”. These titles appear to be referring to the topics of the books of Tanakh themselves, not R. Saadia's commentaries. H. Ben-Shammai, “Saadya’s Introduction to Isaiah as an Introduction to the Books of the Prophets.” [Hebrew] <i>Tarbiẓ</i> 1991 (60: 371–404)</fn> </li> |
<li><b>Rabbinics</b> –  | <li><b>Rabbinics</b> –  | ||
<ul> | <ul> | ||
− | <li><b>Talmudic novellae</b> – </li> | + | <li><b>Talmudic novellae</b> – A lexicographical "comentary" on the Mishnah which mainly translates and explains difficult words,<fn>Brody, <i>The Geonim of Babylonia</i>, p. 268-269</fn> as well as some works on Talmudic methodology.<fn><i></i>Known works of this genre include <i>Kitab al-Madhal [ila al-Talmud]</i> (Introduction to the Talmud) and an explanation of the 13 principles of derivation, <i>Peirush al 13 Middot</i>. Malter, 159-161</fn></li> |
− | <li><b>Halakhic codes</b> – </li> | + | <li><b>Halakhic codes</b> – R. Saadia wrote several treatises on select halakhic topics.<fn>Jacob Mann, ‘A Fihrist of Sa’adya’s Works’, Jewish Quarterly Review, 2:423-8 (1920–1). Surviving works and fragments of these halakhic writings were published as חיבורים הלכתיים של רב סעדיה גאון. Jerusalem: Yad ha-Rav Nissim, 2015.</fn></li> |
− | <li><b>Responses to the works of others</b> – </li> | + | <li><b>Responses to the works of others</b> – Numerous polemical works were written by R. Saadia against specific, named Karaite texts.<fn>For example,<i> Kitab al-Radd 'ala 'Anan</i> (The Refutation of Anan), <i>Kitab al-Radd 'ala Ibn Asher</i> (The Refutation of Ben Asher), <i>Kitab al-Radd 'ala Ibn Saqawayh</i> (The Refutation of Ibn Saqawayh). He likewise wrote additional anti-Karaite works, including a lengthy poem with a complex rhyming scheme, <i>אשא משלי</i> (Shulamit Elizur, "Supplementary Material for the First Two Chapters of 'Esa Meshali' by Sa'adia Gaon," <i>Tarbiz </i>80:2 (2012) ) which is possibly the same work as The Refutation of Ben Asher.</fn></li> |
− | <li><b>Responsa</b> – </li> | + | <li><b>Responsa</b> – In his capacity as Gaon, R. Saadia answered queries sent to the Yeshiva from all over the world. About 50 of these survive, although he likely wrote many more.<fn>Surviving responsa of R. Saadia are listed in Malter, p. 349-350.</fn></li> |
</ul> | </ul> | ||
</li> | </li> | ||
− | <li><b>Jewish thought</b> – </li> | + | <li><b>Jewish thought</b> – <i>Kitab al-Amanat wa-al-I'tiqadat,</i> translated into Hebrew as אמונות ודעות and English as the "Book of Beliefs and Opinions,"<fn><i>Saadia Gaon: The Book of Beliefs and Opinions</i>, trans. Solomon Rosenblatt (JPS: New Haven, 1948)</fn> has been among the most widely read and influential rabbinic books of philosophy from the Medieval Era. Additionally, R. Saadia wrote a scientific-philosophical commentary to <i>Sefer Yetzirah</i>, called <i>Tafsir Kitab al-Mabadi'</i>.</li> |
− | <li><b> | + | <li><b>Liturgy </b>– R. Saadia composed a popular prayer book, which includes short halakhic discussions of laws and customs relating to prayers and the holidays. He also wrote several poems, some of which were meant to be included in congregational prayers together with the traditional liturgy.<fn>יוסף טובי, פיוטי רב סעדיה גאון - מהדורה מדעית של היוצרות ומבוא כללי ליצירתו. Ph.D. Dissertation: Jerusalem, 1985</fn></li> |
+ | <li><b>Language –</b> At the age of twenty, R. Saadia published the <i>Egron</i>, a selective dictionary and lexicography of Biblical Hebrew, which he later rewrote in the Judeo-Arabic vernacular, and he also wrote other works on the Hebrew grammar and language.<fn>אהרון דותן, <i>ראשון בחכמת הלשון: ספר צחות לשון העברים לרב סעדיה גאון, מבוא ומהדורה מדעית</i>. ירושלים, 1997</fn> </li> | ||
+ | <li><b>Misattributed works</b> – Various biblical commentaries from the era have been incorrectly attributed to R. Saadia, as well as a few philosophical works.<fn>For a partial list, see Malter, 405-409.</fn></li> | ||
</ul> | </ul> | ||
</subcategory> | </subcategory> | ||
</category> | </category> | ||
− | <category>Torah Commentary | + | <category>Torah Commentary |
<subcategory>Characteristics | <subcategory>Characteristics | ||
<ul> | <ul> | ||
− | <li><b> | + | <li><b>Structure</b> – Generally, R. Saadia's commentary consists mostly of explanations for specific words and phrases in the biblical verse being commented upon, but also includes longer comments of various types.</li> |
− | <li><b> | + | <ul> |
− | <li><b> | + | <li><b>Annotations to Translation </b>– Comments in R. Saadia's long commentary to the Torah often explain his choice of translation, especially where they appear to deviate from the apparent meaning of the text.</li> |
− | <li><b>Language</b> – </li> | + | <ul> |
− | <li><b>Peshat and derash</b> – </li> | + | <li>For example, in his comment to Bereshit 2:9, he explains why he chose to translate עץ החיים as "the tree of health."</li> |
+ | <li>These annotations to his translations are especially frequent regarding theologically important topics, such as in translating a description of God's seemingly physical "smelling," וירח, as "accepting" (Bereshit 8:21). </li> | ||
+ | </ul> | ||
+ | <li><b>Theological Digressions –</b> Relatively frequently (about once a chapter), expositions of theological topics are included in R. Saadia's commentary which include many explanations of tangentially related concepts, often utilizing ideas from philosophy and natural science.<fn>R. Avraham ibn Ezra (Introduction to Torah Commentary) was displeased with this feature of R. Saadia Gaon's commentary: הדרך האחת – ארוכה ורחבה... ובה דרכו גדולים והם חכמי הישיבות במלכות ישמעאלים... ובמסלה הזאת עלה רב סעדיה גאון הגולה ובפירוש יהי מאורות (בראשית א׳:י״ד) הכניס דעות אחרות לדעת מדות הנזכרות על פירוש חכמי הספירות</fn></li> | ||
+ | <ul> | ||
+ | <li>For example, R. Saadia begins the chapter on the Binding of Yitzhak by explaining why God would challenge Avraham with a test (Bereshit 22:1). In another example, in discussing why Adam was initially created outside the Garden of Eden, R. Saadia explains that people will generally appreciate goodness only after lacking that goodness, and for the same reason God orchestrated that the people of Israel be exiled in Egypt, so that they will appreciate being freed by Him later (Bereshit 2:9).</li> | ||
+ | </ul> | ||
+ | <li><b>Exegetical Essays</b> – Sometimes a section of commentary will begin with an explanation of the entire biblical passage in the style of questions-and-answers to describe the section as a whole.</li> | ||
+ | <ul> | ||
+ | <li>For example, R. Saadia's commentary on Bereshit 3:1 includes nine questions on the story of how Adam and Hava were persuaded by a snake to deviate from God's command.</li> | ||
+ | </ul> | ||
+ | </ul> | ||
+ | <li><b>Language</b> – All of R. Saadia's works were written in Arabic using Hebrew lettering, using an orthographic system which he may have invented (and which became the standard language for Jewish authors writing in Arabic-speaking countries for several centuries).<fn>Blau, Joshua and Simon Hopkins, ‘On Early Judaeo-Arabic Orthography’, <i>Zeitschrift für Arabische Linguistik</i>, 12 (1984), 9–27</fn></li> | ||
+ | <li><b>Peshat and derash</b> – Generally, R. Saadia believed that all of rabbinic halakha was taught to Moshe by God at Sinai,<fn>Recorded and translated in Moshe Zucker ‘Fragments of Rav Sa’adyah Gaon’s Treatise on the Source of the Non-Rational Commandments’(Heb.), Tarbiz, 41 (1972)</fn> including the text of the Mishnah,<fn>In his introduction to <i>Sefer ha-Galui</i> (published by Solomon Schechter, <i>Saadyana</i>, p. 5), R Saadia writes: בראות הורינו את ההמון כי נפץ בכל הארץ ויגורו על ההגא לבלתי השכח ויאספו כל מלה אשר העתיקו מני קדם למצוה ולחוק ליהו ולעדות וימלאום במדע מלואת תכן ויקראו את שמם משנה. He seems to allude to this idea in his commentary to Bereshit 18:19, where he writes וכמו שאנו רואים שהתורה אומרת: אשר יצוה וזה מספיק לשמור דרך ה׳, בלא כתוב. ואם תאמר: אין לקבל את המשנה מפני שאינה [כתובה, נאמר לך, כמו שאין הפרש] בחובת קיום המצוות בין עשרת הדברות ושאר [המצוות] אף־על־פי שאלה נתנו בכתב, ואלה בכתב ובשמועה {מפי ה׳}, ככתוב: [ויהי כשמעכם וגו׳], כך אין הפרש בחובת הקיום בין [המקרא והמשנה] אף שזו בקבלה {בלבד} וזו בקבלה ובכתב. וכבר ייחדנו למצוות אלה... המצוות השמעיות, ואספתי אותן כולן</fn> and no derivation based on <i>derashot</i> were ever innovated by the Sages.<fn>Zucker's translation: והרי התברר ממה שאמרנו כאן שחז"ל לא רשמו את י"ג המידות האלה מפני שמהן למדו [את ההלכות], אלא מפני שמצאו שההלכות שבידיהם [מן הקבלה] מתאימות לי"ג מידות אלה. אבל יסוד ההלכות אינו במידות. וכגון זה אנו אומרים על המסורת [של המקרא]: התבוננו במקרא ומצאו י' פעמים 'תיעשה' וט' 'בטוב' וח' 'בבבל' ואין המספרים האלה מחמת המסורת אלא המסורת מנתה ומצאה שהם כך. וכמו כן דייקו חכמי הדקדוק וזולתם ומצאו דברים וחילקו אותם לסוגים... וכך רשמו חכמינו את י"ג המידות האלה על על פי מה שהבחינו תוך התבוננות בדרכי ההלכה</fn></li> | ||
</ul> | </ul> | ||
</subcategory> | </subcategory> | ||
<subcategory>Methods | <subcategory>Methods | ||
<ul> | <ul> | ||
− | + | <li><b>Allegory </b>– R. Saadia provides several rules for when a verse should be interpreted in a way that differs from its literal meaning: if the literal meaning would contradict experience, logic, another verse, or the rabbinic tradition.<fn><p><i>Emunos ve-Deos, </i>7:2.</p> | |
− | + | <p>אנחנו כל בני ישראל מאמינים, כי כל אשר בספרי ‏הנביאים, הוא כאשר נראה ממשמעו והידוע ממלותיו, אלא מה שהנראה והידוע ממנו, מביא אל ‏אחד מארבעה דברים, אם להכחיש מוחש כמו שנאמר על חוה, (בראשית ג' כ') כי היא היתה אם כל ‏חי, או להשיב מה שיש בשכל, כמו שאמר (דברי ד' כ"ד) כי יי' אלהיך אש אוכלה. או לסתור דבר ‏אחר כתוב, כמו שנאמר (מלאכי ג' י') ובחנוני נא, אחר שאמר (דברים ו' ט"ז) לא תנסו את יי' ‏אלהיכם. או להכחיש מה שקבלוהו קדמוננו, כמו שאמר (שם כ"ה ג') ארבעים יכנו לא יוסיף, ואמרו ‏רבותינו שהם שלשים ותשע מכה. והדרך בכל אלה שיבוקש להם שער עובר בלשון, ממה שמנהג ‏הלשון לשמש במלות ההם בו, עד שיסכים לענין ההוא ולא יחלוק עליו, כי זה ימצא בלי ספק, ו‏כמצאנו למאמרו, אם כל חי, מדבר מבני אדם, וכמצאנו (דברי ד' כ"ד) לאמרו, כי יי' אלהיך אש ‏אוכלה על דרך הדמיון והקירוב אומר, כי ענשו כאש אוכלה שהיא שורפת מהרה, כמו שאמר (שם ‏ל"ב כ"ב) כי אש קדחה באפי וגו'. וכמצאנו לאמרו (מלאכי ג' י') ובחנוני נא בזאת, אחר אמרו (דברים ‏ו' ט"ז) לא תנסו את יי'. הפרש, והוא שהבחינה על שני פנים, אחד מהם יכולת הבורא היוכל על ‏הדבר אם לא, וזה הוא האסור כאשר אמר (תהלי' ע"ח י"ח י"ט) וינסו אל בלבבם וגו' היוכל אל ‏לערך שלחן במדבר, והשני בחינת האדם ענינו אצל הבורא, היש לו אצלו מעלה יתירה אם לא, אחר ‏שהוא מודה שהוא יכול על המעשה ההוא, וזה מותר כאשר אמר בגדעון (שופטים ו' ל"ו) ויאמר ‏גדעון אל האלהים אם ישך מושיע בידי את ישראל אנסה נא רק הפעם בגזה וגו' והוא כמו שאמרו ‏בחנוני נא בזאת. ומצאנו לאמרו ארבעים יכנו הוא שוה למה שהעתיקו רבותינו ז"ל שהוא ל"ט ‏והוא שנאמר שהשלים הל"ט ושמם ארבעים כמו שהשלים הל"ט שנה שהלכו במדבר ושמם ‏ארבעים, כמו שאמר (במדבר י"ד ל"ד) במספר הימים אשר תרתם את הארץ ארבעים יום יום לשנה ‏תשאו את עונותיכם ארבעים שנה. והשנה הראשונה כבר עברה בלא הענש ההוא. ואלה התוצאות ‏אנו נוהגים בהם וכל המעינים, כאשר יכריחנו דבר מאחת מאלה הארבעה אשר זכרנו, אבל כשאין ‏צריך דוחק כל דבר כתוב ומקובל ונשמע מכל אחד מאלה הארבעה אשר זכרנום, לא יתכן לבקש ‏תוצאות והעברות אשר בהם מועד תחיית המתים, עד שנוציאם מפשוטם. אך ראוי שנניחם כאשר ‏הם, כי האומר אותם, הוא יכול ויועד יחד. והשלישי, שיהיו סעיפים מסתעפים מהשרש הזה ‏מפסידים אותו, כשיעלם אדם על לבו וכאשר אי אפשר לשרש בלתי הסעיפים ההם, ואי אפשר להם, ‏יתחייב בהכרח בטול השרש המביא אליהם והמצריך להם. וחקרתי ולא מצאתי סעיף אחר ‏המאמרים האלה.</p></fn> </li> | |
− | + | <li><b>Science and Natural Philosophy – </b>Torah teachings are assumed to concord with observations of the natural world (a subcategory of "experience"). Thus, R. Saadia feels the need to explain why the Torah's description of the creation of the world lacks a discussion of fire (Bereshit 1:2) or how the Torah's descriptions of geology/geography comports with what was known at the time (Bereshit 2:11).</li> | |
− | |||
<ul> | <ul> | ||
− | <li>– </li> | + | <li>When noting a phenomenon implied by the verse but unknown to scientists, R. Saadia points out that surely God knows the natural world better than any naturalist.<fn>מהאמור כי תעזוב לארץ ביציה וגו׳ אנו למדים שיש עוף המטיל את ביצתו על הארץ ויושב ומחמם את החול במקום לחמם את הביצים ואינו מרגיש בזה. ואף שחכמי הטבע לא ידעו על זה, בורא הכל הוא היודע את כל הדברים שברא. (Commentary to Bereshit 1:21)</fn></li> |
+ | </ul> | ||
+ | <li><b>Utility –</b> R. Saadia will often provide reasons for why certain passages are included in the Torah despite their apparent irrelevance, "for it is impossible that the Torah should include matters of no purpose."<fn>לא יתכן שתכיל התורה דברים נטולי תועלת (Introduction to Torah Commentary). R. Saadia actually divides the purposes of the Torah's information into three broad categories with each of them respectively being of primary, secondary, and tertiary importance. See his introduction at length.</fn></li> | ||
</ul> | </ul> | ||
</subcategory> | </subcategory> | ||
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<li><b>Printings</b> – </li> | <li><b>Printings</b> – </li> | ||
<li><b>Textual layers</b> – </li> | <li><b>Textual layers</b> – </li> | ||
+ | </ul> | ||
+ | </subcategory> | ||
+ | </category> | ||
+ | <category>Philosophy | ||
+ | <subcategory>Themes | ||
+ | <ul> | ||
+ | <li><b>Reliance on Tradition </b>– In both his commentaries and other writings, R. Saadia frequently makes reference to the fact that people must rely on communal traditions for all of their worldly activities, and this is no less true for religious matters where we must rely on the traditions and interpretations of the earlier rabbinic Sages.<fn>The most extensive passage on this topic can be found in <i>Emunot ve-De'ot</i>, 3:6. The traditional Hebrew translation reads as follows: ואני רואה לזכור חלקים מאמתות ההגדה, לולא כי ‏הנפשות מתישבות שיש בעולם הגדה אמתית, לא היה אדם מקוה מה שדרכו לקוותו, ממה שיבושר ‏בו בהצלחה בסחורה, והתועלת במלאכה פלונית, שכח האדם וצרכו מושמים לקנות. ולא היה ג"כ ‏ירא ממה שיראים ממנו, מסכנת הדרך הפלוני, ומן ההכרזה במניעת המעשה הפלוני, אם לא יקוה ‏ויירא יפסדו לו כל עניניו. אם לא יחשוב שיש בעולם הגדה, לא יקבלו מצות מלכם ולא הזהרתו, כי ‏אם בעת שיראו אותו בעיניהם, וישמעו דבריו באזניהם, וכשלא יהיה עמם יסתלק קבול מצותו ‏והזהרתו, ואלו היה זה כן, בטלה ההנהגה, ואבדו הרבה מבני אדם. ולולי שיש בעולם הגדה ‏אמתית, לא היה מגיע האדם לדעת, שזה קנין אביו, וזה ירושת זקנו. וגם לא היה מגיע לדעת שהוא ‏בן אמו, כל שכן שיהיה בין אביו. והיו עניני בני אדם בספקות, עד שלא יאמינו, כי אם במה שיפול ‏חושם עליו בעת נפילתו בלבד. וזה הדעת קרוב מדעת המתעלמים, אשר זכרנו במאמר הראשון. ‏כבר אמרו בספרים כי ההגדה הנאמנת אמת, נאמנת (הדבר) המושג בראות, הוא אמרו (ירמיהו ב׳:י׳ ‏י') כי עברו איי כתיים וראו וקדר שלחו והתבוננו מאד, ולמה הוסיף בשער ההגדה והתבוננו מאד, ‏אומר: כי ההגדה יפול בה ההפסד מה שלא יפול במוחש משני צדדים. אחד מהם מדרך הסברא, ‏והאחר מדרך ההזדה, ועל כן אמר והתבוננו מאד. וכאשר השתדלנו באלה השני ענינים, איך נאמין ‏ההגדה עליהם? מצאנו בשכל כי הסברא וההזדה אינם נעלמים אלא מן היחיד, אך הקבוץ הדת ‏סברותם לא יתחלקו, אך אם יזידו ויסכימו על בריאת ההגדה לא יעלם זה בין ההמון מהם, אך ‏תהיה הגדתם, בכל מקום שתצא, תצא עמה הגדת הסכמותם.</fn> This is especially true regarding the interpretation of Biblical commands, which must be in accordance with the rabbinic tradition.<fn><i></i>An extensive discussion of this idea and arguments for reliance upon tradition is given in the lengthy introduction to his commentary (not available on alhaTorah.org); see <i>Sa’adyah’s Commentary on Genesis</i>, ed. Zucker, pp. 181–4</fn> </li> | ||
+ | <li><b>Antiquity of Rabbinic Traditions </b>– Even when rabbinic sources indicate that certain halakhic practices changed from Biblical times, R. Saadia nevertheless considers them to have been as old as the Torah itself, dating back to Sinai.<fn>See above regarding the text of the Mishnah.</fn> Examples include the practice of keeping two days of <i>Yom Tov</i> and the use of a fixed calendar cycle as opposed to witness testimony regarding the new moon.<fn>R. Saadia's position is defended and discussed extensively in R. Menachem Mendel Kasher, <i><a href="https://hebrewbooks.org/pdfpager.aspx?req=51463&st=&pgnum=68&hilite=">Torah Sheleimah </a></i><a href="https://hebrewbooks.org/pdfpager.aspx?req=51463&st=&pgnum=68&hilite=">vol. 13</a> ("Sod ha-Ibbur")</fn></li> | ||
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<subcategory>Possible Relationship | <subcategory>Possible Relationship | ||
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<subcategory>Later exegetes | <subcategory>Later exegetes | ||
<ul> | <ul> | ||
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</subcategory> | </subcategory> | ||
<subcategory>Supercommentaries | <subcategory>Supercommentaries |
Latest revision as of 12:34, 14 July 2024
R. Saadia Gaon – Intellectual Profile
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Name | R. Saadia Gaon, Rasag, Saadia ben Joseph Al-Fayyumi ר' סעדיה גאון, רס"ג, סעדיה בן יוסף הפיומי |
---|---|
Dates | 882-942 |
Location | Egypt / Baghdad |
Works | Translation and Commentary on Tanakh, Emunot VeDeiot, Siddur, other Halakhic, Grammatical and Liturgical Works |
Exegetical Characteristics | |
Influenced by | |
Impacted on | Ibn Ezra, R. Avraham Ben HaRambam |
Background
The term "Gaon" (plural: "Geonim"), in its narrowest meaning, refers to the official head of one of the central yeshivot of Babylonia which were active primarily between the 6th and 11th centuries. In addition to overseeing the Torah study occurring in their yeshiva, Geonim were responsible for writing responsa, answering questions posed to them in letters usually concerning matters of Jewish law. This was the exclusive literary output of the Geonim until the tenure of R. Saadia, who transformed the role of the Gaon by authoring numerous works in many genres.1
Life
- Name – Saadia (or Saadiah, Saadya) ben Yosef “al-Fiyumi” (from the Fayyūm district)2
- Hebrew name – סעדיה בן יוסף (ה)פיומי
- Acronym/nickname – רס"ג, Rasag
- Arabic name – Saˁīd b. Yūsuf al-Fayyūmī
- Dates – 882 - May 18 (26 Iyar), 9423
- Location – Born in Dilāṣ, in the Fayyūm district of Upper Egypt.4 Later moved to Tiberias, then Baghdad (where he served as Gaon), and, for a short time, Aleppo.5
- Education – Precise details of R. Saadia's education are scant, but his earliest writings indicate that even before leaving his native Egypt, he was an expert in Hebrew grammar and biblical lexicography. By that time, he seems to also have been well-educated in Greek and Muslim philosophy as well as traditional Jewish sources.6
- Occupation – On May 15, 928, R. Saadia was appointed Gaon (head) of the Yeshiva of Sura.7
- Family – While in Egypt, R. Saadia had already married and had children.8 Some historians believe that R. Saadia had three sons and two daughters.9 It is certain that R. Saadia had a son named Dosa, who was born after R. Saadia and was named Gaon himself much later, and another son named She’erit.10
- Teachers – The only known teacher of R. Saadia is an Israeli named Abu Kathir Yahya al-Katib, who presumably taught R. Saadia general subjects such as philosophy.11
- Contemporaries – R. Aaron Sarjado Gaon, Isaac Israeli,12 David al-Muqammis of Raqqa13
- Students – Besides for the students he taught in his official capacity as Gaon of Sura, it is known that R. Saadia had students or followers who he had left in Egypt, with whom he had corresponded after emigrating.14 Among his students are the grammarian Dunash b. Labrat and Yaakov b. Ephraim, a possible author of an early commentary on the Talmud Yerushalmi.15
- Time period – R. Saadia involved himself in numerous controversies throughout his lifetime.
- R. Saadia wrote multiple polemics against the Karaites, some which are attacks on personal Karaite leaders.16
- In the summer of 921, a Gaon of Israel named "Ben Meir" was planning to announce that in the coming year, the months of both Marheshvan and Kislev should be 29 days, which conflicted with the calendar rules of the Geonim of Babylonia. R. Saadia participated in an extensive campaign to ensure that all Jews, including those in Israel, would adhere to the calendar guidelines of the Babylonian Geonim.17
- After becoming Gaon of Sura, a prolonged dispute erupted between himself and the Reish Geluta [Exilarch] David b. Zakai, involving their respective roles and leadership. R. Saadia composed a polemical work attacking his political enemies and defending his positions.18
- World outlook – In the introduction to his polemical tract against David b. Zakai, R. Saadia indicates that he felt uniquely blessed by God with the abilities to be the leader of the nation.19
Works
- Biblical commentaries – Saadia composed an Arabic translation of the entire Torah, which he titled "Tafsīr,"20 as well as a longer commentary on approximately half of the Torah and a few other books of Tanakh, including Yeshayah, Mishlei, Tehillim, Iyyov, and Daniel.21
- Rabbinics –
- Talmudic novellae – A lexicographical "comentary" on the Mishnah which mainly translates and explains difficult words,22 as well as some works on Talmudic methodology.23
- Halakhic codes – R. Saadia wrote several treatises on select halakhic topics.24
- Responses to the works of others – Numerous polemical works were written by R. Saadia against specific, named Karaite texts.25
- Responsa – In his capacity as Gaon, R. Saadia answered queries sent to the Yeshiva from all over the world. About 50 of these survive, although he likely wrote many more.26
- Jewish thought – Kitab al-Amanat wa-al-I'tiqadat, translated into Hebrew as אמונות ודעות and English as the "Book of Beliefs and Opinions,"27 has been among the most widely read and influential rabbinic books of philosophy from the Medieval Era. Additionally, R. Saadia wrote a scientific-philosophical commentary to Sefer Yetzirah, called Tafsir Kitab al-Mabadi'.
- Liturgy – R. Saadia composed a popular prayer book, which includes short halakhic discussions of laws and customs relating to prayers and the holidays. He also wrote several poems, some of which were meant to be included in congregational prayers together with the traditional liturgy.28
- Language – At the age of twenty, R. Saadia published the Egron, a selective dictionary and lexicography of Biblical Hebrew, which he later rewrote in the Judeo-Arabic vernacular, and he also wrote other works on the Hebrew grammar and language.29
- Misattributed works – Various biblical commentaries from the era have been incorrectly attributed to R. Saadia, as well as a few philosophical works.30
Torah Commentary
Characteristics
- Structure – Generally, R. Saadia's commentary consists mostly of explanations for specific words and phrases in the biblical verse being commented upon, but also includes longer comments of various types.
- Annotations to Translation – Comments in R. Saadia's long commentary to the Torah often explain his choice of translation, especially where they appear to deviate from the apparent meaning of the text.
- For example, in his comment to Bereshit 2:9, he explains why he chose to translate עץ החיים as "the tree of health."
- These annotations to his translations are especially frequent regarding theologically important topics, such as in translating a description of God's seemingly physical "smelling," וירח, as "accepting" (Bereshit 8:21).
- Theological Digressions – Relatively frequently (about once a chapter), expositions of theological topics are included in R. Saadia's commentary which include many explanations of tangentially related concepts, often utilizing ideas from philosophy and natural science.31
- For example, R. Saadia begins the chapter on the Binding of Yitzhak by explaining why God would challenge Avraham with a test (Bereshit 22:1). In another example, in discussing why Adam was initially created outside the Garden of Eden, R. Saadia explains that people will generally appreciate goodness only after lacking that goodness, and for the same reason God orchestrated that the people of Israel be exiled in Egypt, so that they will appreciate being freed by Him later (Bereshit 2:9).
- Exegetical Essays – Sometimes a section of commentary will begin with an explanation of the entire biblical passage in the style of questions-and-answers to describe the section as a whole.
- For example, R. Saadia's commentary on Bereshit 3:1 includes nine questions on the story of how Adam and Hava were persuaded by a snake to deviate from God's command.
- Language – All of R. Saadia's works were written in Arabic using Hebrew lettering, using an orthographic system which he may have invented (and which became the standard language for Jewish authors writing in Arabic-speaking countries for several centuries).32
- Peshat and derash – Generally, R. Saadia believed that all of rabbinic halakha was taught to Moshe by God at Sinai,33 including the text of the Mishnah,34 and no derivation based on derashot were ever innovated by the Sages.35
Methods
- Allegory – R. Saadia provides several rules for when a verse should be interpreted in a way that differs from its literal meaning: if the literal meaning would contradict experience, logic, another verse, or the rabbinic tradition.36
- Science and Natural Philosophy – Torah teachings are assumed to concord with observations of the natural world (a subcategory of "experience"). Thus, R. Saadia feels the need to explain why the Torah's description of the creation of the world lacks a discussion of fire (Bereshit 1:2) or how the Torah's descriptions of geology/geography comports with what was known at the time (Bereshit 2:11).
- When noting a phenomenon implied by the verse but unknown to scientists, R. Saadia points out that surely God knows the natural world better than any naturalist.37
- Utility – R. Saadia will often provide reasons for why certain passages are included in the Torah despite their apparent irrelevance, "for it is impossible that the Torah should include matters of no purpose."38
Textual Issues
- Manuscripts –
- Printings –
- Textual layers –
Philosophy
Themes
- Reliance on Tradition – In both his commentaries and other writings, R. Saadia frequently makes reference to the fact that people must rely on communal traditions for all of their worldly activities, and this is no less true for religious matters where we must rely on the traditions and interpretations of the earlier rabbinic Sages.39 This is especially true regarding the interpretation of Biblical commands, which must be in accordance with the rabbinic tradition.40
- Antiquity of Rabbinic Traditions – Even when rabbinic sources indicate that certain halakhic practices changed from Biblical times, R. Saadia nevertheless considers them to have been as old as the Torah itself, dating back to Sinai.41 Examples include the practice of keeping two days of Yom Tov and the use of a fixed calendar cycle as opposed to witness testimony regarding the new moon.42
Sources
Significant Influences
- Earlier Sources –
- Teachers –
- Foils –
Occasional Usage
- –
Possible Relationship
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Impact
Later exegetes
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Supercommentaries
- –