The Qaraites broke off from mainstream Rabbanite Judaism in 9th-century Iraq, and became a powerful Jewish movement in subsequent centuries, in the Near East, Byzantine Empire, and other Jewish-populated regions. Their main tenet was to reject the authority of the Talmud and rabbinic tradition, and to rely instead on a fresh reading of biblical scriptures, which led to substantially different interpretations and practices in many areas.
Among the most conspicuous differences between Qaraites and Rabbanites was how they reckoned the calendar. Whereas mainstream Rabbanite Jews followed a fixed calendar based on calculation, medieval Qaraites in Muslim lands determined the calendar by empirical factors, such as new moon sightings and the state of ripeness of the crops. These fundamental differences often led to festivals being celebrated on different dates, and hence, to considerable polemic and controversies.
This project investigated the origins of the Qaraite and the fixed Rabbanite calendars, which arose in the 8th-9th centuries and which, in our hypothesis, were closely intertwined. It studied the calendar disagreement between Qaraites and Rabbanites, its significances on each side of the debate, and its polemical uses. This research also reflected on how people run their lives with different timeframes and calendars, and on the impact this exerts upon the sense of social belonging and identity.
Image: New Moon crescent. Photo by Mauro Perani.
Calendar Polemics in Medieval Judaism and Islam (9th–11th centuries)
September 2019, Centre for Advanced Studies, Ludwig Maximilian University of Munich
This one-day workshop was linked to our research on Qaraite and Rabbanite calendar disagreements and the extent to which their debates were influenced by legal and ideological factors and similar debates in contemporary Islam. The workshop was organised by Sacha Stern (UCL) and Ronny Vollandt (LMU), with presentation by Sacha Stern, Nadia Vidro and two external participants. The workshop attracted an audience of about 20 participants and was preceded by an introductory session on the Jewish calendar for students.
Time and Social Cohesion
24 March 2020, Institute of Advanced Studies, UCL
Full workshop programme (PDF)
Nadia Vidro (2021), ‘Aviv barley and calendar diversity among Jews in eleventh-century Palestine’, Journal of Jewish Studies 72/2, 283–312
Qaraites intercalated years on the basis of the state of ripeness of barley crops (aviv). Multiple Qaraite treatises are preserved, but documentary evidence of empirical intercalation is scarce, making it difficult to learn how it was performed in practice. This article examines two Qaraite calendar chronicles that document barley observations and decisions regarding intercalation in a range of years in the eleventh century. They shed important light on how the Qaraite calendar operated over periods of time and attest to frequent calendar difference within the Qaraite movement and between Qaraites and Rabbanites. The chronicles make it clear that the Qaraite calendar of the period was not a monolithic system counterposed to that of the Rabbanites.
Nadia Vidro (2021), ‘Al-Qirqisānī’s account of historical Jewish calendars and its dependence on the commentary on Genesis by Saʿadya Gaon: a study of Kitāb al-Anwār VII.1’, Ginzei Qedem 17, 11*–49*
This article reconstructs the beginning of discourse VII of al-Qirqisānī’s legal code Kitāb al-Anwār, missing in Leon Nemoy’s standard edition of the code, and presents an annotated edition and translation of Kitāb al-Anwār, discourse VII, chapter 1. A comparison of this chapter with Saʿadya Gaon’s commentary on Genesis 1:14 demonstrates significant verbatim overlap between the two texts and suggests that al-Qirqisānī embedded in Kitāb al-Anwār passages from Saʿadya’s commentary on Genesis without identifying them as quotations.
Nadia Vidro (2021). Non-Rabbanite Jewish calendars in the works of Jacob al-Qirqisānī and Saadia Gaon, Aleph: Historical Studies in Science and Judaism 21.1, pp. 149–187.
The correct way of setting the calendar was a matter of much debate among medieval Jews. While it is well-known that medieval Rabbanite and Qaraite communities practiced different calendars, the Jewish calendar landscape of the ninth-tenth centuries appears to have been much more diverse. Medieval sources suggest that Jewish groups in that period used calendars based on a variety of principles including observation, different calculations, and a combination of observation and calculation. No in-depth examination exists of medieval alternatives to the Rabbanite calendar. This article is a study of non-Rabbanite medieval Jewish calendars described in tenth-century Babylonian works the Kitāb al-Tamyīz and the Commentary on Genesis by Saadia Gaon, and Kitāb al-Anwār wal-Marāqib by Jacob al-Qirqisānī. In addition to analysing the calendation methods described in the sources, I assess the trustworthiness of Saadia and al-Qirqisānī’s reports and suggest that they reflect real calendars of the period with some degree of accuracy.
Nadia Vidro (2019), ‘The Book against the People of the Equinox: T-S K6.63’. Taylor-Schechter Genizah Research Unit, Cambridge University Library, Fragment of the Month, September 2019
A short piece on a lost work of Yūsuf al-Baṣīr, polemicising against those who intercalate by the equinox