, and in early life acted as his assistant in teaching. [Schechter, "Saadyana," p. 118.] In his forty-fourth year he became associated with his father as "ab bet din"," and with him delivered many joint decisions.
Appointment as Gaon
As a consequence of the calumnies of their antagonists Hai and his father were imprisoned together, and their property was confiscated, by the
caliph al-Qadirin 997. ["See" Abraham ibn Daud in "M. J. C." i. 67.] The imprisonment was brief, but shortly thereafter (in 998) the aged and infirm Sherira appointed his son to the position of gaon. Hai's installation was greeted with great enthusiasm by the Jewish population. An old tradition [Abudarham, ed. Venice, p. 70c.] says that on the Sabbath after Sherira's death, at the end of the reading of the weekly lesson, the passage [Num. xxvii. 16 "et seq."] in which Moses asks for an able follower was read in honor of Hai. Thereupon, as haftarah, the story of Solomon's accession to the throne was read, [I 'Kings ii. 1-12.] the last verse being modified as follows: "And Hai sat on the throne of Sherira his father, and his government was firmly established." Hai remained gaon until his death in 1038. [according to Abraham ibn Daud, l.c. p. 66.] . He was celebrated by the Spanish poet Solomon ibn Gabiroland by Samuel ha-Nagid. [see "Ha-Karmel," 1875, p. 614.]
Hai ben Sherira's chief claim to recognition rests on his numerous
responsa, in which he gives decisions affecting the social and religious life of the Diaspora. Questions reached him from Germany, France, Spain, Anatolia, the Maghreb, and even Indiaand Ethiopia. [see Müller, "Mafteah" pp. 197-201 "et seq."; Harkavy, "Studien und Mittheilungen," iv. 225.] His responsa, more than eight hundred in number, deal with the civil law, especially the laws concerning women, with ritual, holidays, etc. Many of them contain explanations of certain halakhot, aggadot, and Talmudic matters. In halakhic decisions he quotes the Jerusalem Talmud, but without ascribing any authority to it. ["Teshubot ha-Ge'onim," ed. Lyck, No. 46.] Many of his responsa may have been written in Arabic; only a few of them have been preserved. ["Sha'are Tzedek," Salonica, 1792; Harkavy, "Teshubot ha-Ge'onim," Nos. 83-117, 197, 198, 201, 203, 325, 410, 421; Derenbourg, in "R. E. J." xxii. 202; Steinschneider, "Hebr. Uebers." p. 909; "idem", "Die Arabische Literatur der Juden," p. 101; Müller, l.c.]
Hai ben Sherira codified various branches of Talmudic law. He wrote in Arabic a treatise on purchases, translated into
Hebrewby Isaac Albargeloniwith the title "Ha-Meqah weha-Mimkar" (1078); "Sefer ha-Mashkon," a treatise on mortgage, anonymously translated into Hebrew; "Mishpete ha-Tanna'im," a treatise on conditions, also anonymously translated into Hebrew. These three treatises were published together (Venice, 1604); later editions also contain commentaries by Eleazar ben Aryeh(Vienna, 1800) and by Hananiah Isaac Michael Aryeh(Salonica, 1814). Another anonymous translation of them exists in manuscript under the title "Dine Mamonot." According to Azulai, Hai also wrote in Arabic "Sha'are Shebu'ot," a treatise on oaths. According to another Hebrew source, the original title was "Kitab al-Aiman." This treatise was twice anonymously translated into Hebrew: (1) "Mishpeṭe Shebu'ot" (Venice, 1602; Altona, 1782); (2) "Sefer Mehubbar be-Kotzer Min ha-Dinim be-Bi'ur Kelalim we-'liqarim be-Helqe Hiyyub la-Shebu'ah" [Neubauer, "Cat. Bodl. Hebr. MSS." No. 813.] The "Sha'are Shebu'ot" were metrically arranged by an anonymous writer, probably of the thirteenth century, under the title "Sha'are Dine Mamonot we-Sha'are Shebu'ot," and by Levi ben Jacob Alkalai. Hai's treatise on boundary litigations, "Metzranut," is known only through quotations. [Rapoport, in "Bikkure ha-'Ittim," x. 93, note 27.] "Hilkot Tefillin, Siddur Tefillah" and "Metibot" are also quoted as his [Rapoport, l.c. xi. 91.]
Commentaries on the Mishnah
Hai ben Sherira's
philologicalabilities were directed to the expounding of the Mishnah; of this work only the portion on Seder Tohorot is extant; it was published by T. Rosenberg in "Qobetz Ma'aseh" (Berlin, 1856). This commentary contains especially interesting linguistic notes, Arabic and Aramaicbeing often adduced for comparison. The author quotes the Mishnah, the two Talmuds, the Tosefta, the Sifra, Targums Onkelosand Jonathan, the Septuagint, the works of Saadia Gaon, the "Sifre Refu'ah," and other anonymous sources. He also quotes his own commentary on Zera'im(p. 34) and on Baba Batra(p. 43). These quotations, and many others cited by the 'Aruk, prove that the commentary extended to the whole Mishnah, containing among other explanations historical and archeological notes. Some passages of the commentary are quoted by Alfasi and Hananeel on Yoma, and by Solomon ibn Adretin his "Hiddushim". [Weiss, "Dor," iv. 185 "et seq."] while Abu al-Walid ibn Janahcites Hai's commentary to Shabbat frequently. [Bacher, "Leben und Werke des Abulwalid," p. 87.] It is uncertain whether Hai wrote commentaries in Arabic on the Bible as a whole or on parts of it. Abraham ibn Ezra, however, in his commentary on the Book of Jobquotes several of his explanations.
Hai compiled also a dictionary of especially difficult words in the
Bible, Targum, and Talmud, the Arabic title of which was "al-Hawi". Abraham ibn Ezra translated this title, in his "Moznayim," into "Ha-Me'assef," while Abu Bukrat's translation, "Ha-Kolel," and Moses Botarel's translation, "Ha-Qemitzah," did not become popular. Fragments of this dictionary were discovered by Harkavy, and published by him in "Mitzpah" (St. Petersburg, 1886), in "Hadashim Gam Yeshanim" (No. 7), and in "Mi-Mizrah umi-Ma'arab" (1896, iii. 94 "et seq".); these show that the work was arranged according to an alphabetic-phonetic plan of three consonants in every group; for instance, s.v. it quotes the permutations . Judah ibn Balaamis the earliest Jewish author who expressly quotes this dictionary. [see his commentary on the Pentateuch, "Kitab al-Tarjih"; Neubauer, "Cat. Bodl. Hebr. MSS." No. 292; Schorr, in "He-Halutz"," ii. 61.] Moses ibn Ezraand some North African rabbis of the twelfth and thirteenth centuries also mention it. [Steinschneider, in "Z. D. M. G." lv. 129 "et seq."]
The "Musar Haskel"
Of Hai's poetical writings few have been preserved, and even of these the genuineness is doubted. The didactic poem "Musar Haskel" is generally regarded as authentic, though Dukes expressed some doubts as to its genuineness, as old Jewish authors like
al-Hariziand ibn Tibbondo not mention it; ["Orient, Lit." xi. 505.] and Steinschneider also regarded it as of doubtful authenticity. ["Cat. Bodl." p. 2161; "Jewish Lit." p. 366, notes 39, 40.] The first edition appeared about 1505 (see Fano); others were published in Constantinople(1531), in Paris(1559), and elsewhere. [Steinschneider, "Cat. Bodl." p. 1021.] The modern editions are as follows: Dukes, "Ehrensäulen," p. 96; Grätz, "Blumenlese," p. 27; Steinschneider, "Musar Haskel," Berlin, 1860; Weiss, "Liqquṭe Qadmonim," Warsaw, 1893; Philipp, "Sämmtliche Gedichte des R. Hai Gaon," Lemberg, 1881; a Latintranslation by Jean Mercier, "Cantica Eruditionis Intellectus Auctore per Celebri R. Hai," Paris, 1561; another by Caspar Seidel, "Carmen Morale ΣτροφορυΘμον Elegantissimum R. Chai," etc., Leiptzig, 1638. The "Musar Haskel" consists of 189 double verses in the Arabic meter "rajaz," and it is said to have therefore received the title of "Arjuzah." If it really belongs to Hai, he was, as far as is known, the first Eastern writer to use an Arabic meter in Hebrew poetry. Every strophe is complete in itself, and independent of the preceding strophe.
piyyutim are ascribed to him, as the piyyut beginning with the words "Shema' qoli," preserved in the Sephardicliturgy for the evening of Yom Kippur. [Landshuth, "'Ammude ha'Abodah," p. 62.]
Many spurious writings have been ascribed to Hai, especially by later
kabalists. Among them are a "Sefer kol ha-Shem ba-Koah"; [ Moses Botarel, commentary on the "Sefer Yeẓirah," p. 10a, Grodno] "Pitron Halomot," Ferrara, 1552; "Sefer Refafot," "ib."; "Perush me-'Alenu"; "Teshubah," on the thirteen rules of R. Ishmael and on the Ten Sefirot; "A Letter to the Priests of Africa". [Steinschneider, "Cat. Bodl." p. 1029; "idem", "Hebr. Uebers." p. 893; Harkavy, "Studien und Mittheilungen," iii. 14.] Some of the responsa attributed to him are mere forgeries. Others again were falsified or mutilated by later additions and interpolations, as, for instance, the one containing attacks upon Aristotleand his philosophy ["Monatsschrift," xi. 37; Grätz, "Gesch." vi., note 2; Geiger, in "Wiss. Zeit. Jüd. Theol." i. 206.]
Hai was not only a master of Hebrew lore, but was also familiar with the
Quranand the Hadith, with Plato, Aristotle, Alfarabi, the grammarian al-Halil, the Septuagint, the Greek calendar, [Harkavy, l.c. No. 45.] Greek history, [ib. No. 376] and the Persian languagetranslation of " Kalilah wa-Dimnah". He did not hesitate to consult even the Catholicosof the Assyrian Christiansin an exegetical difficulty over Psalms cxli. 5, as the Sicilian dayyan Matzliah ibn al-Basakrelates in his biography of Hai. ["Sirat R. Hai"; see Steinschneider, "Die Arabische Literatur," § 85] Hai justified his action by saying that scholars in former times did not hesitate to receive explanations from those of other beliefs. He had an exact knowledge of the theological movements of his time, of which that of the orthodox Ash'ariyyah attracted him the most. Moses ibn Ezra, in his "Poetik" (fol. 1196), even called him a Mutakalam. He was also competent to argue with Muslimtheologians, and sometimes adopted their polemical methods. ["see" Harkavy, l.c. iii. 173.] Hai was orthodox as regards tradition, and upheld minhagto its fullest extent. He established the principle that where the Talmud gives no decision traditional customs must be adhered to. ["Eshkol," i. 1.] He even went so far as to recommend the observance of every custom not in direct opposition to law. ["Eshkol," ii. 3.] In many passages of his responsa he warns against deviating from a custom even when the meaning of its origin has been lost, as in the case of the practice of not drinking water during the Tekufot. ["Teshubot ha-Ge'onim," ed. Lyck, No. 14.] But this did not prevent him from opposing the abuses common to his time. Thus he protested against the practice of declaring null and void all oaths and promises which may be made during the coming year, ["ib." No. 38] and against the refusal to grant an honorable burial to excommunicated persons and their connections ["ib." No. 41.]
Hai's conservative standpoint explains the fact that in the study of esoteric sciences he detected a danger to the religious life and a deterrent to the study of the Law. He warned against the study of
philosophy, even when pursued with the plea that it leads to a better knowledge of G-d.
Of his own views on religious-philosophical subjects only those regarding the anthropomorphisms of the Bible (expressed in his appeal to a well-known dictum of R. Ishmael: "The Torah spoke in language of men") and one or two other subjects ["see" Schreiner in "Monatsschrift," xxxv. 314 "et seq."] were known prior to the publication of ibn Balaam's commentary on the
Book of Isaiah. ["R. E. J." xxii. 202.] A responsum of Hai given in this commentary discloses his opinion on the subjects of divine fore-knowledge and the predestined length of human life. The essence of divine prescienceseems to consist, according to him, in a preknowledge of both hypothetical and actual occurrences. In this he shows the influence of Saadia. [Kaufmann in "Z. D. M. G." xlix. 73.]
His attitude toward the
Kabbalahis determined by his conservative standpoint. Its elements, as far as they can be traced back to the Talmud, he considered to be true. When the inhabitants of Fezmade inquiries regarding the proportions of God, ["Shi'ur Qomah"] he answered, as one of the signers of the responsum, that God is above any corporeal qualification and that the Talmud forbids the public discussion of these things. ["Ta'am Zeqenim," Nos. 54-57.] His answer to the question regarding the interpretation of the Talmudic tradition that four men entered paradise is interesting, and has caused much discussion. ["Teshubot ha-Ge'onim," ed. Lyck, No. 99.] He refers to the opinion of various scholars that specially favored persons could attain, by means of castigation and the reciting of psalms, to an ecstatic state in which they might behold the heavenly halls ("hekalot") as vividly as if they really had entered them. Contrary to his father-in-law, Samuel ibn Hofni, gaon of Sura, he followed former scholars in deeming it not impossible that God should reveal the marvels of heaven to the pious while in this state of ecstasy. ["See" Hananeel and Tosafot to Hagigah 14b, s.v. "Arba'ah she-niknesu..")] But all the elements of the later Kabbalah not found in Talmudic tradition, as the belief that miracles could be performed with the names of God, he designated as foolishness not credited by any sensible man.
The best characterization of Hai is given by Steinschneider; ["Hebr. Uebers." p. 910] : "Certain Kabbalistic pieces were ascribed to him; but in truth he was no mystic in the usual sense of the word. In fact he fought against superstition. He was an orthodox Jew, in possession of general culture, but hostile to deeper philosophical research."
* [http://www.jewishencyclopedia.com/view.jsp?artid=83&letter=H&search=Hai%20gaon "Hai Ben Sherira"] . "
Jewish Encyclopedia". Funk and Wagnalls, 1901-1906; citing:Bibliography: In addition to the works quoted above: Steinschneider, Die Arabische Literatur, § 57;:* Grätz, "Gesch." v. 320, vi. 1 et seq., note 2;:*Weiss, "Dor," iv. 174 et seq.;::*idem, "Liqqute Qadmoniyyot", 1873, Introduction;::*idem, in "Ha-Asif", iii. 151;:*Winter and Wünsche, "Die Jüdische Litteratur", ii. 54 et seq.;:*Schechter, "Saadyana", p. 113;::*idem, "Genizah MS. offprint from Festschrift zum 70 Geburtstage A. Berliners", pp. 2 et seq.;::*idem, "Studies in Judaism", pp. 94, 254, 255, 330, 421;:*" Jewish Quarterly Review": xiii. 52 et seq.E. C. M.
* [http://www.loebtree.com/kings.html#hai Family Tree]
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