Sa'adiah ben Yosef Gaon (Arabic: ? ? ? / Sad bin Y?suf al-Fayy?mi, Sa'id ibn Yusuf al-Dilasi, Saadia ben Yosef aluf, Sa'id ben Yusuf ra's al-Kull;Hebrew: ? ? ?'; alternative English Names: Rabbeinu Sa'adiah Gaon ("our Rabbi [the] Saadia Gaon"), often abbreviated RSG (RaSaG), Saadia b. Joseph,Saadia ben Joseph or Saadia ben Joseph of Faym or Saadia ben Joseph Al-Fayyumi; (882/892 - 942) was a prominent rabbi, Jewish philosopher, and exegete of the Geonic period who was active in the Abbasid Caliphate.
The first important rabbinic figure to write extensively in Arabic, he is considered the founder of Judeo-Arabic literature. Known for his works on Hebrew linguistics, Halakha, and Jewish philosophy, he was one of the more sophisticated practitioners of the philosophical school known as the "Jewish Kalam" (Stroumsa 2003). In this capacity, his philosophical work The Book of Beliefs and Opinions represents the first systematic attempt to integrate Jewish theology with components of Greek philosophy. Saadia was also very active in opposition to Karaism, in defense of rabbinic Judaism.
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 from 1013-1017). Regarding Joseph, Saadia's father, a statement of Aaron ben Meir has been preserved saying that he was compelled to leave Egypt and died in Jaffa, probably during Saadia's lengthy residence in the Holy Land. The usual epithet of "Al-Fayyumi" refers to Saadia's native place, the Fayyum in upper 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 own works).
At a young age he left his home to study under the Torah scholars of Tiberias. At age 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 Karaism, in defense of rabbinic Judaism. In the same year he left Egypt, Saadia is thought to have visited the Land of Israel. In the year, 928 CE, at the age of forty-six, David ben Zakkai, the Exilarch of Babylonian Jewry, petitioned Saadia, who was then a rabbi in Fayyum, Egypt, to take-up residence in Babylonia, where he was appointed that same year the Gaon of the academy of Sura at Mata Mechasya, a position which he held for 14 years, until his death. After only two years of teaching, R. Saadia recused himself from teaching, because of a dispute that had fallen out between him and the Exilarch. In the end, R. Saadia was recociled with the Exilarch.
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 moon's 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 Meir, the Gaon of the leading Talmudic academy in Israel (then located in Ramle), 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 Meir'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 Diaspora (922). In Babylonia he wrote his "Sefer ha-Mo'adim," or "Book of Festivals," in which he refuted the assertions of Ben Meir 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 which he received in 928. The exilarch David ben Zakkai 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, 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, founded by Rav, 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; and David b. Zakkai appointed Joseph b. Jacob as gaon of Sura, while Saadia conferred the exilarchate on David's brother Hassan (Josiah; 930). Hassan was forced to flee, and died in exile in Khorasan; but the strife which 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 (Tikl?l) 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 Hosh'anah liturgical poems composed by him for the seventh day of Sukkot. Saadia's Judeo-Arabic translation of the Pentateuch (Tafsir) was copied by them in nearly all their handwritten codices, and they studied Saadia's major work of philosophy, Beliefs and Opinions, in its original Judeo-Arabic.
As much as Saadia's Judeo-Arabic translation of the Pentateuch (Tafs?r) has brought relief and succor to Jews living in Arabic-speaking countries, his identification of places, fauna and flora, and the stones of the breastplate, has found him at variance with some scholars. Abraham ibn Ezra, in his own commentary of the Pentateuch, wrote scathing remarks on Saadia's commentary, saying: "He doesn't have an oral tradition [...] perhaps he has a vision in a dream, while he has already erred with respect to certain places [...]; therefore, we will not rely on his dreams." However, Saadia assures his readers elsewhere that when he rendered translations for the twenty odd unclean fowl that are mentioned in the Hebrew Bible (Leviticus 11:13–19; Deuteronomy 14:12–18), his translation was based on an oral tradition received by him. In fact, Saadia's method of conveying names for the fowls based on what he had received by way of an oral tradition, prompted him to add in his defense: "Every detail about them, had one of them merely come unto us [for identification], we would not have been able to identify it for certain, much less recognize their related kinds." The question often asked by scholars now is whether Saadia applied this principle in his other translations. Re'em (Heb. ), as in Deut. 33:17, improperly translated as "unicorn" in some English translations, is a word that is now used in Modern Hebrew to represent the "oryx," although Saadia understood the same word to mean "rhinoceros", and writes there the Judeo-Arabic word for the creature. He interprets the zamer (Heb. ) in Deuteronomy 14:5 as meaning the giraffe.
|Hebrew Word||Saadia Gaon
Mole (Spalax ehrenbergi)
Weasel (Mustela spp.)
Mouse (Mus musculus)
Spiny-tailed lizard (Uromastyx aegyptius)
Toad (Bufo spp.)
Monitor lizard (Varanus spp.)
Hedgehog (Erinaceus concolor)
Shrew (Crocidura spp.)
Agama lizard (Agama spp.)
Fringe-toed lizard (Acanthodactylus spp.)
Lizard (Lacerta spp.)
Chameleon lizard (Chamaeleo spp.)
Slug (Limax spp.)
Gecko lizard (Hemidactylus turcicus)
Mole (Talpa spp.)
In Saadia's translation and commentary on the Book of Psalms (Kit?b al-Tas?bi?), he has done what no other medieval writer has done before him, bringing down a biblical exegesis and noting where the verse is to be read as a rhetorical question, and where the verse itself derides the question with good humor:
? ?. ?
? . ' ?
Is the hill of God the hill of Bashan? A hunchback mountain is the hill of Bashan! (Meaning, it is unfit for God's Divine Presence).
Why leap ye, ye hunchback mountains?
That mountain wherein God desires to dwell (i.e. Mount Moriah in Jerusalem), even the Lord shall dwell [therein] forever more.-- Saadia Gaon's Commentary
Saadia's approach to rabbinic exegesis and midrashic literature was ambivalent. Although he adopted them in his liturgies, he did not recoil from denouncing them in his commentary on the Bible whenever he thought that they broke-away from the plain and ordinary meaning of the text. Saadia adopts in principle the method of the Sages that even the episodic-like parts of the Bible (e.g. story of Abraham and Sarah, the selling of Joseph, etc.) that do not contain commandments have a moral lesson to tell.
He wrote both in Hebrew and in Arabic a work, now known only from a few fragments, entitled "Sefer ha-Galui" (Arabic title, "Kitab al-?arid"), in which he emphasized with great but justifiable pride the services which he had rendered, especially in his opposition to heresy.
The fourteen years which Saadia spent in Babylonia did not interrupt his literary activity. His principal philosophical work was completed in 933; and four years later, through Ibn Sargado's father-in-law, Bishr ben Aaron, the two enemies were reconciled. Saadia was reinstated in his office; but he held it for only five more years. David b. Zakkai died before him (c. 940), being followed a few months later by the exilarch's son Judah, while David's young grandson was nobly protected by Saadia as by a father. According to a statement made by Abraham ibn Daud and doubtless derived from Saadia's son Dosa, Saadia himself died in Babylonia at Sura in 942, at the age of sixty, of "black gall" (melancholia), repeated illnesses having undermined his health.
An anecdote is reported in Sefer Hasidim about Saadia ben Yosef "the sage," in which he ends a dispute between a servant who claims to be the heir of his deceased master and the man's true son and heir by having them both draw blood into separate vessels. He then took a bone from the deceased man and placed it into each of the cups. The bone in the cup of the true heir absorbed the blood, while the servant's blood was not absorbed in the bone. Using this as genetic proof of the son's true inheritance, Saadia had the servant return the man's property to his son.
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'ti?adat." 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'ti?adat" when Saadia discusses his theory of prophecy.