Seadiah

SEADIAH (or SAADIA ; in Arabic Said) BEN JOSEPH (892-942), was born in A.D. 892 at Dilaz in the Fayyum, whence he is often called al-Fayyumi. Although he is justly regarded as the greatest figure in the literary and political history of mediaeval Judaism, nothing certain is known of his father or of his early life. Saadia's literary work appears at a time when learning seemed to be dead both in East and West. Since the completion of the Talmud very little of any literary importance, if we except certain midrashim, had been produced among the orthodox (Rabbanite) Jews, although the Babylonian schools at Sura and Pumbeditha continued to enjoy a somewhat intermittent prosperity. On the other hand, learning was cultivated among the Qaraites (q.v., see also HEBREW LITERATURE). In Saadia, however, the Rabbanites found a powerful champion. Almost his first work was an attack on the teaching of 'Arian, the founder of Qaraism, who lived in the 8th century. This, like most of Saadia's polemical writings, is no longer extant, but we can gather something of its contents from references in the author's other works, and from the statements of his opponents. The controversy turned largely on the calendar, which of course involved the dates of festivals, and, since the Rabbanite calendar had come down from ancient times, opened up the whole question of oral tradition and the authority of the Talmud. The conflict raged for many years, the chief representa tive of the other side being Solomon ben Yeruham, a virulent if not successful opponent. In 922 Ben Meir, a person of importance in Palestine, attempted to make alterations in the calendar, against the authority of the Babylonian schools. Saadia, who was then at Baghdad, warned him of his errors, refuted him in a work called Sefer ha-Mocadim (the Book of the Festivals), and finally pro cured his excommunication by David ben Zakkai, the exilarch or head of the Jewish community in Babylonia. The exilarch ap pointed Saadia as Gaon (president) of Sura, but within two years the exilarch, influenced by rival scholars, dismissed Saadia, while Saadia retorted by declaring the exilarch deposed (93o). After three years of contention David succeeded in sufficiently bribing the new and needy Caliph (Qahir, 932-934; see CALIPHATE), who definitely forbade Saadia to act as Gaon. The next four years, spent in retirement at Baghdad, were devoted to literary labours. Eventually a reconciliation was effected with David, favoured probably by the new Caliph Radi see CALIPHATE), and Saadia was reinstated as Gaon of Sura in 938. Under his brief rule the school attained the highest reputation among the Jewish com munities of East and West—but his health was broken and he died in 942.

Works.

Saadia's works were for the most part written in Arabic, the vernacular of the Jews in the East, so that after the break-up of the Babylonian schools in the middle of the II th cen tury, they would only be studied in Spain, the new centre of Jewish learning, and in Egypt. After the expulsion of the Jews from Spain, Arabic practically ceased to be used by them for literary purposes, and in the rest of Europe (except perhaps in S. Italy) it was never understood. Even some Hebrew works, of great interest to us now, must have been regarded at the time as of purely temporary value, such as, e.g., the Sefer ha-31 cadim, frag ments of which have only recently been recovered in the Geniza at Cairo. The anti-Qaraite works against 'Arian, Ibn Salsawaihi and Ben Zfit.a, the Kitab at-tamyiz, Kitab al-Sharaei, Kitab al `Ibbur (calendar) and a book on anthropomorphisms, all in Ara bic, are now lost and only known from quotations. So also are the refutation of the sceptic Hivi of Balkh, and the Sefer `Orayoth (on prohibited marriage, against Qaraites). Of the Sefer ha-Mo tadim and Sefer ha-Galiii (against David ben Zakkai), both in Hebrew, some fragments have been recovered recently.

Closely allied to his polemical writings are his exegetical works. He translated most of the Bible into Arabic, and commented on at least some of the books. The memorial edition' contains the (I) version of the Pentateuch (1893), (3) of Isaiah (1896), (5) of Job (1899), (6) of Proverbs (1894), the last three with commentary. The translation of the 5 Meghilloth, and of Daniel (with commentary), usually ascribed to Saadia, is not really by him, but a genuine translation of Daniel, with commentary, exists in manuscript. There is also ascribed to him a midrashic work on the Decalogue. These all, no doubt, exhibit the defects necessary to the time in which their author lived. But it must be remembered that Saadia was a pioneer. Ijayyfij, the father of Hebrew gram mar, was not yet born, nor had the scientific and comparative study of the language begun. In this respect Saadia contributed little to the subject. But both translations and commentaries are remarkable for their great learning, sound sense and an honest endeavour to arrive at the true meaning of the original. They were thus admirably suited for their purpose, which was, like the earlier Targums and the later work of Moses Mendelssolm, to render the sacred text more intelligible to the faithful generally and to check the growth of error.