CHAPTER IV

THE RISE OF RATIONALISM

Spread of Mohammedanism-The Geonim and their Influence-Rabbinic Authority questioned by the Arabic Jews-The Messiah to lighten the Yoke of Rabbinism-Serene of Syria advocates Laxity in the Law-Abu-Isa of Ispahan opposes the Abbassides" The Mysteries of Rabbi Simeon ben Johai"-Rise of Karaism-Incentive to a Rational Study of the Bible-Judah Judghan— Jewish Religious Philosophy-Saadia Gaon and his Rational Views on the Messianic BeliefsOn the Resurrection-He accounts for Israel's Trials-Two Possible Periods of Redemption— Saadia on the Date of the Messiah-Hai Gaon -Abraham Albargeloni's Universalism—“The Book of Zerubbabel "-The Mother of the Messiah-Jehudah Halevi-Patriotic Spirit in his Poems-"The Kuzari "-Israel the Heart of the World-The Mission of Israel-David AlruiMoses Maimonides-The Messianic Belief an Article of Faith-Maimonides takes Rabbinic Exaggerations figuratively-The Greatest Blessing of the Future-His Belief in the Resurrection not Definite-Hasdai Crescas and Joseph Albo-Their Theory of the ResurrectionRationalistic Conceptions not universally accepted-Still wield a Potent Influence.

While the Byzantine Court was busily engaged in paganizing Christianity and strengthening an ecclesiasticism intolerant of learning and every other competing force, a

mighty power was growing up in the East, which was destined to wield its relentless sword over the followers of the religion of Paul and Constantine, and destroy the great and cruel Christian power of the Orient. Weakened by degeneracy within and the repeated onslaughts of Vandal and Goth, the Christian empire fell an easy prey to the warlike, zealous, and fanatic followers of Mohammed. For a time it seemed as if the Koran would entirely displace the Christian Bible, as if Mecca would succeed Jerusalem, Rome, and Constantinople. Not content with the conquest of Asia and Africa, the sons of the desert directed their gaze toward Europe, and with the Arabs of those days desiring a thing was almost synonymous with obtaining it. Aided by the Jewish inhabitants of Spain, who had been made the target of monkish superstition and royal greed, they succeeded in establishing themselves on the Peninsula, whence they began new operations, with a view to exterminat

ing the whole Christian world. For almost eight centuries, Islam kept a foothold in Spain, and its adherents exerted a potent influence upon European civilization.

At first the crescent offered the Jews no better protection than the cross. Omar's decrees were directed against Jews and Christians alike. The later Caliphs, however, treated the Jews with great consideration, and regarded them as the equals of the Moslems. They appeared to the Jews to be their liberators from the Christian yoke. Under the fourth Caliph, Ali (656-661), the Jews of Babylon enjoyed a considerable amount of freedom. The Exilarchate, which was then held by Bostanai, and the Gaonate, under Mar Isaac, were officially recognized by him.

The Geonim exerted great influence upon the development of Judaism in the Diaspora, the Gaonates of Sora and of Pumbedita holding the same position as the Sanhedrin of Jabne had held soon after the destruction of Jerusalem. The Talmud was already a

recognized authority, of almost equal importance with the Bible, and the Geonim expounded its laws and precepts with a view to their practical application, as the Amoraim had expounded the Mishnah and the Tannaim the Bible. They were accorded the greatest reverence by almost all the Jews of the Orient. Questions in law were addressed to them for decision by Jews in all parts of the world, who submitted to their authority unreservedly. This power of interpreting Talmudic legal precepts was supplemented by the power of introducing new institutions, punishing offenders, and regulating worship and the liturgy.

The Arabian Jews were the first to question the supreme authority of the Rabbinic law, as interpreted by the Geonim. It was probably their intercourse with the cultured Arabs that produced an intellectual independence unknown to their co-religionists living in less favored circumstances. Respect for Talmudic authority weakened in

proportion to their greater familiarity with the Bible and their recognition of the inherent weakness of the foundations upon which many of the Rabbinic institutions were based. A large number of them rejected Talmudic Judaism, acknowledging the authority of the Bible alone. Later, the spirit of rebellion against the Rabbinic authority became stronger and more pronounced, until, after the lapse of two centuries, a party was formed which separated itself from Rabbinism and eventually from Judaism, and is now lost to the Jewish people.

The burden of Rabbinism was considered so oppressive by these early dissenters that they reckoned it among the ills from which they hoped to be delivered by the Messiah, who was expected to remove all evils from the house of Israel. The prevalence of the Messianic hope was taken advantage of by a bold adventurer, Serene of Syria, or Irak (about 720). He proclaimed himself the Messiah who would expel the Mohamme