The Introduction of Liturgical Poetry in the Karaite Prayer Book from Moses ben Abraham Dar'i to Aaron ben Joseph

本更新提案中的拟议研究旨在揭示和研究13至15世纪东地中海地区卡拉伊特礼仪诗歌与圣经注释之间的联系。主要语料库包括一个诗歌周期的54首诗的parashot，即每周托拉阅读每个安息日，组成亚伦本约瑟夫ha-Rofe（约。1250年至1320年），并载于Karaite祈祷书，他汇编，而住在君士坦丁堡在年底的第十三世纪。拟议的研究，发展出以前的工作，他的礼仪诗将集中在拉巴尼主义的影响，对礼仪和诗歌创新的亚伦在他的训诂作品。在对他的文学品质进行全面分析之后，与他在卡拉祈祷书中所包含的拉巴尼诗歌进行比较，在该项目的当前资助期间开始，我们随后将继续讨论他在54首关于阳伞的诗歌中关于圣经注释的一个重要的新问题，也就是说，亚伦·本·约瑟夫在他的诗歌循环中转述圣经叙事时，不能--也许也不希望--避免使用解释性的词语和短语，反映了他对圣经文本的理解这与最早的卡拉派诗人摩西·本·亚伯拉罕·达里（Moses ben Abraham Dari）在阳伞上写了一系列诗歌的礼拜仪式诗歌，以及他在卡拉派祈祷书中插入的大部分安达卢西亚拉巴尼诗歌的显著差异，为我们重新评估亚伦B的诗歌提供了一个创新的工具。约瑟夫对parashot在光的非礼仪，训诂材料，他们包含和参考。除了将他的诗歌与他自己的摩西五经评论（Sefer ha-Mivhar）联系起来外，还链接到拉比的原始文本，特别是亚伯拉罕·伊本·以斯拉（Abraham ibn Ezra）的托拉评论（约100页）。1090-1165）题为Sefer ha-Yashar，也将受到审查。在该项目的最后一个阶段，我们建议处理的传输和接收的诗歌亚伦本约瑟夫在parashot在后来的卡拉伊特奖学金。在这一部分中，我们将集中在唯一的其他完整的54首诗的周期上的阳伞印刷在卡拉伊祈祷书和组成的奥斯曼帝国时代早期的犹大本以利亚吉布森（B。约1460）。通过选择那些诗歌段落，其中亚伦本约瑟夫明确涉及到训诂文本，并比较这些平行的诗犹大吉伯，这项研究将试图辨别一个解经的趋势，在卡拉伊特礼仪诗的第十三至第十五世纪的诗歌周期，一方面是绑定到礼仪的方式，每周周期的托拉阅读，但另一方面也非-礼拜仪式和训诂文本

The proposed research in this renewal proposal aims to uncover and examine the connection between Karaite liturgical poetry and biblical exegesis in the Eastern Mediterranean during the thirteenth through fifteenth centuries. The main corpus consists of a poetical cycle of 54 poems on the parashot, i.e. the weekly Torah readings on each Sabbath, composed by Aaron ben Joseph ha-Rofe (ca. 1250-1320) and contained in the Karaite prayer book which he compiled while living in Constantinople at the end of the thirteenth century. The proposed research that develops out of the previous work on his liturgical poetry will focus on the impact of Rabbanism on the liturgical and poetic innovations of Aaron in relation to his exegetical oeuvre. After a comprehensive analysis of his literary qualities in comparison to the Rabbanite poems he included in the Karaite prayer book, started in the current funding period of the project, we will subsequently proceed to an essential new question about the biblical exegesis in his 54 poems on the parashot, i.e. the fact that Aaron ben Joseph in paraphrasing the biblical narrative in his poetical cycle could not - and perhaps did not wish to - avoid using words and phrases which were interpretive, reflecting how he understood the biblical text. This notable difference to the liturgical poems by the earliest Karaite poet to write a cycle of poems on the parashot, the twelfth-century Egyptian Karaite poet Moses ben Abraham Dari, as well as to most of the Andalusian Rabbanite poetry he inserted in the Karaite prayer book provides us with an innovative tool to reassess the poems by Aaron b. Joseph on the parashot in the light of the non-liturgical, exegetical materials they contain and refer to. In addition to relating his poems to his own Pentateuch commentary, entitled Sefer ha-Mivhar, the link to Rabbinic source texts, particularly the Torah commentary by Abraham ibn Ezra (ca. 1090-1165) entitled Sefer ha-Yashar, will also be scrutinized. In a last phase of the project, we propose to deal with the transmission and reception of the poems by Aaron ben Joseph on the parashot in later Karaite scholarship. In this part, we will focus on the only other complete cycle of 54 poems on the parashot printed in the Karaite prayer book and composed in early Ottoman times by Judah ben Elijah Gibbor (b. ca. 1460). By selecting those poetic passages in which Aaron ben Joseph clearly relates to exegetical texts and next comparing these to the parallel poems by Judah Gibbor, the research will attempt to discern an exegetical trend in Karaite liturgical poetry of the thirteenth through fifteenth centuries in cycles of poems that were on the one hand bound to the liturgy by means of the weekly cycle of Torah reading but on the other hand also to non-liturgical, exegetical texts.