Crimean Karaite

The Crimean Karaites or Krymkaraylar (Crimean Karaim: Кърымкъарайлар, ''Qrımqaraylar'', singular къарай, ''qaray''; Trakai dialect: ''karajlar'', singular ''karaj''; he, קראי מזרח אירופה; crh, Qaraylar; ), also known as ''Karaims'' and ''Qarays'', are an ethnicity of Turkic-speaking adherents of Karaite Judaism in Central and Eastern Europe, especially in the territory of the old Polish-Lithuanian Commonwealth and Crimea. "Karaim" is a Russian, Ukrainian, Belarusian, Polish and Lithuanian name for the community.

Origins

Turkic-speaking Karaite Jews (in the Crimean Tatar language, ''Qaraylar'') have lived in Crimea for centuries. Their origin is a matter of great controversy. Most modern scientists regard them as descendants of Karaite Jews who settled in Crimea and adopted a Kypchak language. Others view them as descendants of Khazar or Cuman, Kipchak converts to Karaite Judaism. Today, many Crimean Karaites reject ethnic Semitic origins theories and identify as descendants of the Khazars. Some specialists in Khazar history question the Khazar theory of Karaim origins, noting the following:
* the Karaim language belongs to the Kipchak language subgroup of Turkic, and the Khazar language arguably belongs to the Oghuric group; there is no close relationship between these two Turkic languages;
* According to the '' Khazar Correspondence'', Khazar Judaism was, most likely, Rabbinic Judaism. The tradition of Karaite Judaism ranks only the Tanakh;
* Khazars disappeared in the 11th century. But, the first written mention of the Crimean Karaites was in the 13th century;
* Anthropologic researches show similarity between Crimean Karaites of Lithuania and Egyptian Karaite Jews.

In 19th century Crimea, Karaites began to distinguish themselves from other Jewish groups, sending envoys to the czars to plead for exemptions from harsh anti-Jewish legislation. These entreaties were successful, in large part due to the tsars' wariness of the Talmud, and in 1863 Karaites were granted the same rights as their Christian and Tatar neighbors. Exempted from the Pale of Settlement, later they were considered non-Jews by Nazis. This left the community untouched by the Holocaust, unlike other Turkic-speaking Jews, like the Krymchak Jews that were almost wiped out.

Miller says that Crimean Karaites did not start claiming a distinct identity apart from the Jewish people before the 19th century, and that such leaders as Avraham Firkovich and Sima Babovich encouraged this position to avoid the strong antisemitism of the period.Miller, Philip. ''Karaite Separatism in 19th Century Russia'', pp xv–xvi, 3, 47

From the time of the Golden Horde onward, Karaites were present in many towns and villages throughout Crimea and around the Black Sea. During the period of the Crimean Khanate, they had major communities in the towns of Çufut Qale, Sudak, Kefe, and Bakhchysarai.

History

Grand Duchy of Lithuania and Polish–Lithuanian Commonwealth

According to Karaite tradition, Grand Duke Vytautas of the Grand Duchy of Lithuania relocated one branch of the Crimean Karaites to Lithuania ordering to build them a town, called today Trakai. There they continued to speak their own language. This legend originally referring to 1218 as the date of relocation contradicts the fact that the Lithuanian dialect of the Karaim language differs significantly from the Crimean one. The Lithuanian Karaites settled primarily in Vilnius and Trakai, as well as in Biržai, Pasvalys, Naujamiestis and Upytė – smaller settlements throughout Lithuania proper.

The Lithuanian Karaites also settled in lands of modern Belarus and Ukraine, which were part of the Grand Duchy of Lithuania. The Karaite communities emerged in Halych and Kukeziv (near Lviv) in Galicia, as well as in Lutsk and Derazhne in Volhynia. Jews (Rabbinites and Karaites) in Lithuanian territory were granted a measure of autonomy under Michel Ezofovich Senior's management. The Trakai Karaim refused to comply, citing differences in faith. Later all Jews, including Karaites, were placed under the authority of the Rabbinite "Council of Four Lands" (Vaad) and "Council of the Land of Lithuania" taxation (1580–1646). The Yiddish-speaking Rabbinites considered the Turkic-speaking Karaites to be apostates, and kept them in a subordinate and depressed position. The Karaites resented this treatment. In 1646, the Karaites obtained the expulsion of the Rabbinites from Trakai. Despite such tensions, in 1680, Rabbinite community leaders defended the Karaites of Shaty near Trakai against an accusation of blood libel. Representatives of both groups signed an agreement in 1714 to respect the mutual privileges and resolve disputes without involving the Gentile administration.

According to Crimean Karaite tradition, which developed in the 20th century interwar Poland their forefathers were mainly farmers and members of the community who served in the military forces of the Grand Duchy of Lithuania and the Polish–Lithuanian Commonwealth, as well as in the Crimean Khanate. But according to the historical documents of the Grand Duchy of Lithuania, the chief occupation of the Crimean Karaites was money lending. They were granted special privileges, including exemption from the military service. In the Crimean Khanate, the Karaites were repressed like other Jews, with prohibitions on behavior extended to riding horses.

Some famous Karaim scholars in Lithuania included Isaac b. Abraham of Troki (1543–1598), Joseph ben Mordecai Malinovski, Zera ben Nathan of Trakai, Salomon ben Aharon of Trakai, Ezra ben Nissan (died in 1666) and Josiah ben Judah (died after 1658). Some of the Karaim became quite wealthy.

During the times of the Polish–Lithuanian Commonwealth, the Karaim suffered severely during the Khmelnytsky Uprising of 1648 and the wars between Russia and Commonwealth in the years 1654–1667. The many towns plundered and burnt included Derazhne and Trakai, where only 30 families were left in 1680. The destruction of the Karaite community in Derazhne in 1649 is described in a poem (both in Hebrew and Karaim) by a leader of the congregation, Hazzan Joseph ben Yeshuah HaMashbir. Catholic missionaries worked to convert the local Karaim to Christianity, but were largely unsuccessful.

Russian Empire

19th century leaders of the Karaim, such as Sima Babovich and Avraham Firkovich, were driving forces behind a concerted effort to alter the status of the Karaite community in eyes of the Russian legal system. Firkovich in particular was adamant in his attempts to connect the Karaim with the Khazars, and has been accused of forging documents and inscriptions to back up his claims.

Ultimately, the Tsarist government officially recognized the Karaim as being innocent of the death of Jesus. So they were exempt from many of the harsh restrictions placed on other Jews. They were, in essence, placed on equal legal footing with Crimean Tatars. The related Krymchak community, which was of similar ethnolinguistic background but which practiced rabbinical Judaism, continued to suffer under Tsarist anti-Jewish laws.

Solomon Krym (1864–1936), a Crimean Karaite agronomist, was elected in 1906 to the First Duma (1906–1907) as a ''Kadet'' ( National Democratic Party). On November 16, 1918 he became the Prime Minister of a short-lived Crimean Russian liberal, anti-separatist and anti-Soviet government also supported by the German army.

Since the incorporation of Crimea into the Russian Empire the main center of the Qarays is the city of Yevpatoria. Their status under Russian imperial rule bore beneficial fruits for the Karaites decades later.

During the Holocaust

In 1934, the heads of the Karaite community in Berlin asked the Nazi authorities to exempt Karaites from the anti-Semitic regulations based on their legal status as Russians in Russia. The Reich Agency for the Investigation of Families determined that, from the standpoint of German law, the Karaites were not to be considered Jews. The letter from the Reichsstelle für Sippenforschung ( de) officially ruled:

This ruling set the tone for how the Nazis dealt with the Karaite community in Eastern Europe. At the same time, the Nazis had serious reservations about the Karaites. SS Obergruppenfuhrer Gottlob Berger wrote on November 24, 1944:

"Their Mosaic religion is unwelcome. However, on grounds of race, language and religious dogma... Discrimination against the Karaites is unacceptable, in consideration of their racial kinsmen erger was here referring to the Crimean Tatars However, so as not to infringe the unified anti-Jewish orientation of the nations led by Germany, it is suggested that this small group be given the opportunity of a separate existence (for example, as a closed construction or labor battalion)..."

Despite having exempt status, groups of Karaites were massacred in the early phases of the war. German soldiers who came across Karaites in Russia during the invasion of Operation Barbarossa, unaware of their legal status under German law, attacked them; 200 were killed at Babi Yar alone. German allies such as Vichy France began to require the Karaites to register as Jews, but eventually granted them non-Jewish status after getting orders by Berlin.

When interrogated, Ashkenazi rabbis in Crimea told the Germans that Karaites were not Jews, in an effort to spare the Karaite community the fate of their Rabbanite neighbors. Many Karaites risked their lives to hide Jews, and in some cases claimed that Jews were members of their community. The Nazis impressed many Karaites into labor battalions.

According to some sources, Nazi racial theory asserted that the Karaites of Crimea were actually Crimean Goths who'd adopted the Crimean Tatar language and their own distinct form of Judaism.

In Vilnius and Trakai, the Nazis forced Karaite Hakham Seraya Shapshal to produce a list of the members of the community. Though he did his best, not every Karaite was saved by Shapshal's list.

Post-War

After the Soviet recapture of Crimea from Nazi forces in 1944, the Soviet authorities counted 6,357 remaining Karaites. Karaites were not subject to mass deportation, unlike the Crimean Tatars, Greeks, Armenians and others the Soviet authorities alleged had collaborated during the Nazi German occupation. Some individual Karaites were deported.

Assimilation and emigration greatly reduced the ranks of the Karaite community. A few thousand Karaites remain in Lithuania, Belarus, Ukraine, Russia and Poland. Nowadays, the largest communities exist in Israel and the United States. They are also in Turkey.

In the 1990s, about 500 Crimean Karaites, mainly from Ukraine, emigrated to Israel under the Law of Return. The Israeli Chief Rabbinate has ruled that Karaites are Jews under Jewish law.

Geographic distribution

The name "Crimean Karaites" has often been considered as something of a misnomer, as many branches of this community found their way to locations throughout Europe.

As time went on, some of these communities spread throughout the region, including to Crimea. According to Karaite tradition, all the Eastern European Karaite communities were derived from those in the Crimea, but some modern historians doubt the Crimean origin of Lithuanian Karaites. Nevertheless, this name, "Crimean Karaites" is used for the Turkic-speaking Karaites community supposed to have originated in Crimea, distinguishing it from the historically Aramaic, Hebrew, and Arabic-speaking Karaites of the Middle East. For the purposes of this article, the terms "Crimean Karaites", "Karaim", and "Qarays" are used interchangeably, while "Karaites" alone refers to the general Karaite branch of Judaism.

Lithuania

The local Karaim communities still exist in Lithuania (where they live mostly in Panevėžys and Trakai regions) and Poland. The 1979 census in the USSR showed 3,300 Karaim. ''Lithuanian Karaim Culture Community'' was founded in 1988.

According to the Lithuanian Karaim website the Statistics Department of Lithuania carried out an ethno-statistic research entitled "Karaim in Lithuania" in 1997. It was decided to question all adult Karaim and mixed families, where one of the members is a Karaim. During the survey, for the beginning of 1997, there were 257 people of Karaim ethnicity, 32 of whom were children under 16.

Religion

Until the 20th century, Karaite Judaism was the only religion of the Karaim, During the Russian Civil War a significant number of Karaim emigrated to Yugoslavia, Czechoslovakia, Poland and Hungary and then France and Germany. Most of them converted to Christianity. The Karaim's modern national movement philanthropist M.S. Sarach was one of them.

The Crimean Karaites' emancipation in the Russian Empire caused cultural assimilation followed by secularization. This process continued in the USSR when most of the kenesas were closed.

In 1928 secular Karaim philologist Seraya Shapshal was elected as Hacham of Polish and Lithuanian Karaim. Being a strong adopter of Russian orientalist V. Grigorjev's theory about the Khazarian origin of the Crimean Karaites, Shapshal developed the Karaim's religion and "historical dejudaization" doctrine.

In the mid 1930s, he began to create a theory describing the Altai- Turkic origin of the Karaim and the pagan roots of Karaite religious teaching (worship of sacred oaks, polytheism, led by the god Tengri, the Sacrifice). Shapshal's doctrine is still a topic of critical research and public debate.

He made a number of other changes aimed at the Karaim's Turkification and at erasing the Karaite Jewish elements of their culture and language. He issued an order canceling the teaching of Hebrew in Karaite schools and replaced the names of the Jewish holidays and months with Turkic equivalents ( see the table below).

According to Shapshal, Crimean Karaites were pagans who adopted the law of Moses, but continued to adhere to their ancient Turkic beliefs. In addition, he claimed that the Karaites had revered Jesus and Mohammed as prophets for centuries. In the Post-Soviet period, Shapshal's theory was further developed in modern Karaylar publications (e.g. " Crimean Karaite legends") and was officially adopted by the Crimean Karaim Association "Krymkaraylar" (Ассоциация крымских караимов “Крымкарайлар”) as the only correct view of the Karaim's past in 2000.

The ideology of de-Judaization, pan-Turkism and the revival of Tengrism is imbued with the works of the contemporary leaders of the Karaites in Crimea. At the same time, some part of the people retained Jewish customs, several Karaite congregations have registered.

Evolution of Crimean Karaite holiday names in the 20th century

Genetics

Leon Kull and Kevin Alan Brook led the first scientific study of Crimean Karaites using genetic testing of both Y chromosomal and mitochondrial DNA and their results showed that the Crimean Karaites are indeed partially of Middle Eastern origin and closely related to other Jewish communities (Ashkenazi, Sephardi and Mizrahi Jews and Egyptian Karaite Jews), while finding that the Crimean Karaites possess a lower affinity to non-Jewish Turkic-speaking peoples of the region.

Culture

Language

Karaim is a Kypchak Turkic language being closely related to Crimean Tatar, Armeno-Kipchak etc. Among the many different influences exerted on Karaim, those of Arabic, Hebrew, and Persian were the first to change the outlook of the Karaim lexicon. Later, due to considerable Polish, Russian, and Ukrainian influence, many Slavic and Baltic words entered the language of Polish, Lithuanian, Ukrainian, and Russian Karaim. Hebrew remained in use for liturgical purposes. Following the Ottoman occupation of Crimea, Turkish was used for business and government purposes among Karaim living on the Crimean peninsula. Three different dialects developed: the Trakai dialect, used in Trakai and Vilnius (Lithuania), the Lutsk or Halych dialect spoken in Lutsk (until World War II), and Halych, and the Crimean dialect. The last forms the Eastern group, while Trakai and Halych Karaim belong to the Western group. Currently only small minority of Karaim can speak the Karaim language (72 Crimean dialect speakers, 118 Trakai dialect speakers, and about 20 Halych dialect speakers).

Cuisine

The most famous Crimean Karaite food is '' Kybyn'' (russian: Кибина pl. , Karaim: ''kybyn'' pl. ''kybynlar'', lt, Kibinai). Kybynlar are half moon shaped pies of leavened dough with a stuffing of chopped beef or mutton, baked in dutch oven or baking sheet. Other meals common for Crimean Karaites and Tatars are '' Chiburekki'', ''Pelmeni'', ''Shishlik'' (These are most often made from mutton).

Ceremony dishes, cooked for religious holidays and weddings are:
* ''Tymbyl'' is Pesach round cakes flat of unleavened dough, knead with cream and butter or butter and eggs, reflected in the modern name of this festival (''Tymbyl Chydžy''),
* ''Qatlama '' is Shavuot (''Aftalar Chydžy'') cottage cheese pie, which seven layers symbolizing seven weeks after Pesach, four layers of yeast dough, three of pot cheese,
* Wedding pies are ''Kiyovliuk'' (on the part of the groom) and ''Kelin'lik'' (on the part of the bride).

See also

* Benjamin Aga
* Karaite Jews
* Krymchaks
* Turkish Jews
* Khazars
* Kenesa
* Crimean Tatars

References

Bibliography

* Ben-Tzvi, Yitzhak. ''The Exiled and the Redeemed''. Philadelphia: Jewish Publication Society, 1957.
* Blady, Ken. ''Jewish Communities in Exotic Places''. Northvale, N.J.: Jason Aronson Inc., 2000. pp. 115–130.
* Brook, Kevin Alan. ''The Jews of Khazaria''. 2nd ed. Rowman & Littlefield Publishers, Inc, 2006.
* Friedman, Philip. "The Karaites under Nazi Rule". ''On the Tracks of Tyranny''. London, 1960.
* Green, W.P. "Nazi Racial Policy Towards the Karaites", ''Soviet Jewish Affairs'' 8,2 (1978) pp. 36–44
*
* ''Karaite Judaism: Introduction to Karaite Studies''. Edited by M. Polliack. Leiden: Brill Publishers, 2004, 657–708.
* Kizilov, Mikhail. ''Karaites Through the Travelers' Eyes: Ethnic History, Traditional Culture and Everyday Life of the Crimean Karaites According to the Descriptions of the Travelers''. Qirqisani Center, 2003.
* Kizilov, Mikhail. "Faithful Unto Death: Language, Tradition, and the Disappearance of the East European Karaite Communities," ''East European Jewish Affairs'' 36:1 (2006): 73–93.
* ''Krymskiye karaimy: istoricheskaya territoriya: etnokul'tura''. Edited by V.S. Kropotov, V.Yu. Ormeli, A. Yu. Polkanova. Simferpol': Dolya, 200
* Kizilov, Mikhail. ''Sons of Scripture: The Karaites in Poland and Lithuania in the Twentieth Century. De Gruyter, 2015.
* Miller, Philip. ''Karaite Separatism in 19th Century Russia''. HUC Press, 1993.
* Semi, Emanuela T. "The Image of the Karaites in Nazi and Vichy France Documents," ''Jewish Journal of Sociology'' 33:2 (December 1990). pp. 81–94.
* Shapira, Dan. "Remarks on Avraham Firkowicz and the Hebrew Mejelis 'Document'." Acta Orientalia Academiae Scientiarum Hungaricae 59:2 (2006): 131–180.
* Shapira, Dan. "A Jewish Pan-Turkist: Seraya Szapszał (Şapşaloğlu) and His Work 'Qırım Qaray Türkleri'," ''Acta Orientalia Academiae Scientiarum Hungaricae'' 58:4 (2005): 349–380.
* Shapira, Dan. ''Avraham Firkowicz in Istanbul (1830–1832). Paving the Way for Turkic Nationalism''. Ankara: KaraM, 2003.
* Shapshal, S. M.: ''Karaimy SSSR v otnoshenii etnicheskom: karaimy na sluzhbe u krymskich chanov''. Simferopol', 2004
* Wixman, Ronald. "The Peoples of the USSR: An Ethnographic Handbook". Routledge, 1984.
* Zajączkowski, Ananiasz. ''Karaims in Poland: History, Language, Folklore, Science''. Panistwowe Wydawn, 1961.

External links

Official site of the Crimean Karaites

Karaim website

Karaite Library online
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{{DEFAULTSORT:Karaites

Karaite Judaism
Turkic peoples of Europe
Khazars
Indigenous peoples of Europe
Indigenous peoples of Ukraine
Ethnic groups in Lithuania
Crimean Jews
Jewish ethnic groups
Ethnoreligious groups in Europe