Karaite Judaism

The Karaite synagogue in the Old City (Jerusalem)

Arguments among Jewish sects regarding the validity of the Oral Law date back to Hellenistic period, the 2nd and 1st centuries BCE. Accordingly, some scholars trace the origin of Karaism to those who rejected the Talmudic tradition as an innovation. Judah Halevi, an 11th-century Jewish philosopher and rabbi, wrote a defense for Rabbinic Judaism entitled Kuzari, placing the origins of Karaism in the first and second centuries BCE, during the reign of Alexander Jannaeus ("King Jannai"), king of Judaea from 103 to 76 BCE:

After him came Judah b. Tabbāi and Simon b. Shētaḥ, with the friends of both. At this period arose the doctrine of the Karaites in consequence of an incident between the Sages and King Jannai who was a priest. His mother was under suspicion of being a 'profane' woman. One of the Sages alluded to this, saying to him: 'Be satisfied, O king Jannai, with the royal crown, but leave the priestly crown to the seed of Aaron.' His friends prejudiced him against the Sages, advising him to browbeat, expel, and scatter or kill them. He replied: 'If I destroy the Sages what will become of our Law?' 'There is the written law,' they replied, whoever wishes to study it may come and do so; take no heed of the oral law.' He followed their advice and expelled the Sages and among them Simon b. Shētaḥ, his son-in-law. Rabbinism was laid low for some time. The other party tried to establish a law built on their own conception, but failed, till Simon b. Shētaḥ returned with his disciples from Alexandria, and restored tradition to its former condition. Karaism had, however, taken root among people who rejected the oral law, and called all kinds of proofs to their aid, as we see to-day. As regards the Sādōcaeans and Boēthosians, they are the sectarians who are anathemised in our prayer.[13]

Abraham Geiger, a 19th-century German scholar who founded Reform Judaism, posited a connection between the Karaites and a remnant of the Sadducees, the 1st-century Jewish sect that followed the Hebrew Bible literally and rejected the Pharisees' notion of an Oral Torah even before it was written.[14] Geiger's view is based on comparison between Karaite and Sadducee halakha: for example, a minority in Karaite Judaism do not believe in a resurrection of the dead or afterlife, a position also held by the Sadducees. The British theologian John Gill (1767) noted,

In the times of John Hyrcanus, and Alexander Janneus his son, sprung up the sect of the Karaites, in opposition to the Pharisees, who had introduced traditions, and set up the oral law, which these men rejected. In the times of the said princes lived Simeon ben Shetach, and Judah ben Tabbai, who flourished AM 3621, these two separated, the latter from the former, because he could not embrace his inventions which he formed out of his own brain; and from him the Karaites sprung, who were first called the society or congregation of Judah ben Tabbai, which was afterwards changed into the name of Karaites.[15]

Gill also traces the Karaite sect to the split between the schools of Hillel the Elder and Shammai in 30 BCE.[16]

American scholar Bernard Revel rejects many of Geiger's proofs in his 1913 published dissertation, The Karaite Halakah.[17] Revel also points to the many correlations between Karaite halakha and theology and the interpretations of Philo of Alexandria, the 1st-century philosopher and Jewish scholar. He also notes the writings of a 10th-century Karaite who refers to Philo's works, showing that the Karaites made use of Philo's writings in the development of their movement. Later Medieval Karaite commentators did not view Philo in a favorable light. These attitudes show a friction between later Karaite theology and possible connections to Philo's philosophy, which could serve as either a rejection of their origins, rejection of theological positions no longer accepted, or that Philo's philosophy was not entirely used in the founding of the Karaites (although some influences remain possible).

Early 20th-century scholars Oesterley and Box suggested that Karaism formed in a reaction to the rise of Islam.[18] The new religion recognized Judaism as a fellow monotheistic faith, but claimed that it detracted from its belief by deferring to rabbinical authority.

Anan ben David (Hebrew: ענן בן דוד, c. 715 – 795 or 811?) is widely considered to be a major founder of the Karaite movement. His followers were called Ananites; they did not believe the rabbinical oral law was divinely inspired.

According to a 12th-century Rabbinic account, in approximately 760, Shelomoh ben Ḥisdai II, the Exilarch in Babylon died, and two brothers among his nearest kin, ʻAnan ben David (whose name according to the Rabbinical account was ʻAnan ben Shafaṭ, but was called "ben David" due to his Davidic lineage) and Ḥananyah were next in order of succession. Eventually, Ḥananyah was elected by the rabbis of the Babylonian Jewish colleges (the Geonim) and by the notables of the chief Jewish congregations, and the choice was confirmed by the Caliph of Baghdad.

A schism may have occurred, with ʻAnan ben David being proclaimed exilarch by his followers.[19] However, not all scholars agree that this event occurred. Leon Nemoy[20] notes, "Natronai, scarcely ninety years after ‘Anan's secession, tells us nothing about his aristocratic (Davidic) descent or about the contest for the office of exilarch which allegedly served as the immediate cause of his apostasy."[21] Nemoy later notes that Natronai — a devout Rabbanite — lived where ʻAnan's activities took place, and that the Karaite sage Jacob Qirqisani never mentioned ʻAnan's purported lineage or candidacy for Exilarch.[21]

ʻAnan's allowing his followers to proclaim him as Exilarch was considered treason by the Muslim government. He was sentenced to death, but his life was saved by his fellow prisoner, Abu Hanifa, the founder of the madhhab or school of fiqh (Muslim jurisprudence) known as the Hanafi. Ultimately he and his followers were permitted to migrate to Palestine. They erected a synagogue in Jerusalem that continued to be maintained until the time of the Crusades. From this center, the sect diffused thinly over Syria, spread into Egypt, and ultimately reached Southeast Europe.[19]

Ben David challenged the Rabbinical establishment. Some scholars believe that his followers may have absorbed Jewish Babylonian sects such as the Isunians[22] (followers of Abū ʻĪsā al-Iṣfahānī), Yudghanites,[23] and the remnants of the pre-Talmudic Sadducees and Boethusians. Later, sects such as the Ukbarites emerged separately from the Ananites.

However, the Isunians, Yudghanites, Ukabarites, and Mishawites all held views that did not accord with those of either the Ananites or the Karaites. Abū ʻĪsā al-Iṣfahānī, who was an illiterate tailor, claimed to be a prophet, prohibited divorce, claimed that all months should have thirty days, believed in Jesus and Muhammad as prophets, and told his followers that they must study the New Testament and the Qur’an. Yudghan was a follower of Abū ʻĪsā al-Iṣfahānī and claimed to be a prophet and the Messiah, saying that the observance of Shabbat and Holy Days was no longer obligatory. Isma‘il al-‘Ukbari believed he was the prophet Elijah, and hated ʻAnan. Mishawayh al-‘Ukbari, who was a disciple of Isma‘il al-‘Ukbari and the founder of the Mishawites, taught his followers to use a purely solar calendar of 364 days and 30-day months, insisting that all the Holy Days and fast days should always occur on fixed days in the week, rather than on fixed days of the months. He further said that Shabbat should be kept from sunrise on Saturday to sunrise on Sunday. Most Ananites and Karaites rejected such beliefs.

ʻAnan developed his movement's core tenets. His Sefer HaMiṣwot ("The Book of the Commandments") was published about 770. He adopted many principles and opinions of other anti-rabbinic forms of Judaism that had previously existed. He took much from the old Sadducees and Essenes, whose remnants still survived, and whose writings—or at least writings ascribed to them—were still in circulation. Thus, for example, these older sects prohibited the burning of any lights and the leaving of one's dwelling on the Sabbath. Unlike the Sadducees, ʻAnan and the Qumran sectaries allowed persons to leave their house, but prohibited leaving one's town or camp. ʻAnan said that one should not leave one's house for frivolous things, but only to go to prayer or to study scripture. The Sadducees required the observation of the new moon to establish the dates of festivals and always held the Shavuot festival on a Sunday.

In the "Golden Age of Karaism" (900–1100) a large number of Karaite works were produced in all parts of the Muslim world, the most notable being a work penned by Jacob Qirqisani, entitled Kitāb al-Anwār wal-Marāqib ("Code of Karaite Law"), which provides valuable information concerning the development of Karaism and throws light also on many questions in Rabbinic Judaism. Karaite Jews were able to obtain autonomy from Rabbinic Judaism in the Muslim world and establish their own institutions. Karaites in the Muslim world also obtained high social positions such as tax collectors, doctors, and clerks, and even received special positions in the Egyptian courts. Karaite scholars were among the most conspicuous practitioners in the philosophical school known as Jewish Kalam.

According to historian Salo Wittmayer Baron, at one time the number of Jews affiliating with Karaism was as much as 10 percent of world Jewry, and debates between Rabbinist and Karaite leaders were not uncommon.

Among the staunchest critics of Karaite thought and practice at this time was Saadia Gaon, whose writings brought about a permanent split between some Karaite and Rabbinic communities.

Egypt had long been a bastion for Karaites and their teachings.[24] According to David ben Solomon ibn Abi Zimra, in one day in Egypt, a great congregation of Karaites became Rabbinical Jews during the time of the Nagid Rabbi Abraham Maimonides, who, in his words, "was not reluctant to receive them."[25]

Karaim synagogue in Trakai.

During the 19th century, Russian authorities began to differentiate Karaite Jews from Rabbanite Jews, freeing them from various oppressive laws that affected Rabbinic Jews. In the 1830s the Tsarist governor of the Taurida Governorate, Mikhail Semyonovich Vorontsov, told the Karaite leaders that, even though the Russian Empire liked the idea that the Karaites did not accept the Talmud, they were still Jews and responsible for the crucifixion of Jesus and thus subject to the laws. The leaders, hearing that, devised a ruse by which they could be freed of the oppressive laws and told him that the Karaites had already settled in the Crimea before the death of Jesus. The Tsarist government then said that, if they could prove it, they would be free of the oppressive laws.[5]

The community leaders charged Abraham Firkovich (1786-1874) with gathering anything that could help show that Karaites were not in Jerusalem at the time of Jesus, and thus not responsible for the crucifixion. Through his work, Firkovich helped establish the idea among the Russian authorities that the Karaites, as descendants of the exiled northern kingdom of Israel, had already gone into exile centuries before the death of Jesus and thus had no responsibility for it. Firkovich referenced tombstones in Crimea (altering the dates) and gathered thousands of Karaite, Rabbinic, and Samaritan manuscripts, including one rabbinic document from Transcaucasia that claims that the Jews there were descendants of the exiles from the northern Kingdom of Israel.[26]

Russian Prime Minister order about the differences in the rights of the Karaites and the Jews.

These actions convinced the Tsar that Karaite ancestors could not have killed Jesus and that thus their descendants were free of familial guilt.

Despite this, within the community Ḥakhamim still taught that the Karaites were and had always been a part of the Jewish people; prayer was in Hebrew, the lineage of Kohens, Levites, and families of Davidic descent were meticulously preserved, and books printed in Hebrew adamantly identified the Karaites as Jews.

In 1897 the Russian census counted 12,894 Karaites in the Russian Empire.[27]

By the early 20th century, most European Karaites were no longer very knowledgeable about the religion and Seraya Shapshal, a Karaite soldier of fortune who had been the tutor of the last Qajar Shah of Persia, Mohammad Ali Shah Qajar and a Russian spy, managed about 1911 to get himself elected Chief Ḥakham of the Karaites in the Russian Empire (by that time, due to Russian regulations, the position had become more of a political one than a spiritual one). Influenced by the Pan-Turkic movement in Turkey,[28] Shapshal made his position into something of a Priest-king. He changed the title Hakham to "Ḥakhan" (a portmanteau between Hakham and the Mongol-Turkic title khan), forbade the use of Hebrew, and in the 1930s reintroduced Yahwist elements (such as the veneration of sacred oak trees in the cemetery). He also recognized both Jesus and Muhammad as prophets (in order to appease both the Tsarist Russian Orthodox government and the Muslim Turkic peoples).[29]

After the Bolshevik Revolution of 1917, atheism became official state policy in Soviet territories and Karaite religious schools and places of worship were the very first religious institutions closed by the Soviet government. The authorities allowed only the teaching of Shapshalian doctrines about the Karaites, and the official stance according to Soviet law (carried over from Russian Imperial law) erroneously regarded the Karaites as Turkic descendants of the Khazars and not as Jews.[30]

Not all European Karaites accepted the Shapshalian doctrines. Some Hachamim and a small part of the general Karaite population still preserved their Jewish heritage, but most dared not oppose Shapshal openly due to his official standing with regard to the Soviet Union.[31]

Eupatorian Kenassas of Crimean Karaites.

The Karaite community of Egypt was considered to be well integrated within Egyptian society. A split emerged around the turn of the century, however, between those now termed "progressives" and those termed "traditionalists". The progressives, of which noted writer and intellectual Murat Faraj Lisha‘ was at the forefront, called for a more liberal interpretation of Halakha, along with societal reforms and greater solidarity with Rabbanites. The traditionalists were led by Chief Hakham Tubiah ben Simhah Levi Babovich, and called not only for a more obdurate interpretation, but for greater separatism from both Rabbanites and Zionism. Although Babovich was respected for his dedication towards the community, his conservatism and opposition towards local customs were met by little success.[32]

Following the United Arab Republic's participation in the Six-Day War, all Jewish men in Egypt were placed in camps, and were kept there for up to two years; Karaites were among the last to leave; most of Egypt's Karaite Jews settled in Israel.[33]

Karaite Jews do not object to the idea of a body of interpretation of the Torah, along with extensions and development of non-rabbinic halakha (Jewish law) that strives to adhere to the Tanakh's straightforward meaning. Several hundred such books have been written by various Karaite Ḥakhamim (sages) throughout the movement's history, although most are lost today. The disagreement arises over the rabbinic tradition's raising of the Talmud and the other writings of the rabbis above the Torah. The Karaites believe this has led to traditions and customs being kept under rabbinic law that contradict what is written in the Torah. The Karaites also have their own traditions and customs passed down from their ancestors and religious authorities. These are known as Sevel HaYerushah, which means "the Yoke [or burden] of Inheritance." Most of these practices are kept primarily by traditional Karaites; theoretically, any tradition thereof is said to be rejected if it contradicts the simple meaning of the Tanakh's text. The vast majority of these traditions are not forced upon any Karaite Jew or convert to Judaism through the Karaite movement, except very few such as donning a head covering in the Karaite synagogue.

Those Karaites who are new to the Karaite lifestyle do not have such an inheritance or tradition and tend to rely solely upon the Tanakh and those practices mentioned in it, and to adapt Biblical practices to their cultural context. Karaite communities are so small and generally isolated, that their members commonly adopt the customs of their host country. In Israel, too, traditional Karaites tend to be culturally assimilated into mainstream society (both secular and Orthodox).

Many modern Karaite Jews have emerged from the Karaite revival of the late 20th century; the World Karaite Movement was founded by Nehemia Gordon and Ḥakham Meir Rekhavi in the early 1990s. Karaite Jewish University (KJU), approved by the Mo‘eṣet HaḤakhamim (the Council of Sages) in Israel, was founded to teach an introductory course on Karaite Judaism. It could lead to a student's conversion by a Beit Din (religious Jewish court) authorized by the Mo‘eṣet HaḤakhamim. KJU teaches various forms of Karaite Judaism and includes Sevel HaYerushah in its course materials. Thus, newly admitted converts to Karaite Judaism can choose to accept or reject Sevel HaYerushah.

As with other Jews, during Shabbat, Karaites attend synagogue to worship and to offer prayers. Most Karaites refrain from sexual relations on that day since they maintain that engaging in them can cause fatigue and copulation, in particular, results in ritual impurity on this holy day, concerns that Rabbinic Judaism ceased to have long ago; additionally, impregnating one's wife is considered melakha (forbidden work). Their prayer books are composed almost completely of biblical passages. Karaite Jews often practice full prostration during prayers, while most other Jews no longer pray in this fashion.

Unlike Rabbinic Jews, Karaites do not practice the ritual of lighting Shabbat candles. They have a differing interpretation of the Torah verse, "You shall not [burn] (Hebrew: bi‘er the pi‘el form of ba‘ar) a fire in any of your dwellings on the day of Shabbat." In Rabbinic Judaism, the qal verb form ba‘ar is understood to mean "burn", whereas the pi‘el form (present here) is understood to be, not intensive as usual but causative, the rule being that the pi‘el of a stative verb will be causative, instead of the usual hif‘il. Hence bi‘er means "kindle", which is why Rabbinic Judaism prohibits starting a fire on Shabbat. The vast majority of Karaite Jews hold that, throughout the Tanakh, ba‘ar explicitly means "to burn", while the Hebrew word meaning "to ignite" or "to kindle" is hidliq. Accordingly, the mainstream in Karaite Judaism takes the passage to mean that fire should not be left burning in a Jewish home on Shabbat, regardless of whether it was lit prior to, or during the Sabbath. However, the minority of Karaites who view the prohibition to be on kindling a fire often permit a fire to continue burning into the Sabbath.

Historically, Karaites refrained from using or deriving benefit from fire until the Sabbath ends, and accordingly their homes were not lit during the night of the Sabbath. Many modern Karaites today use a fluorescent or LED lamp powered by batteries, which is turned on prior to Shabbat. Many observant Karaites either unplug their refrigerators on Shabbat or turn off the circuit breakers. Karaites consider producing electricity to be a violation of Shabbat, no matter who produces it. Additionally, some Karaites view the purchasing of electricity that is charged on an incremental basis during the Shabbat as a commercial transaction that the Tanakh prohibits, no matter when the payment is made; the recording of the electric meter is considered by them to be a commercial transaction.

Karaites maintain that in the absence of a Temple, ordinary washing with flowing waters (described in the Torah as "living"—flowing—water) should be substituted for purification with water that includes ashes obtained through the red heifer burning ritual. Karaites believe that this was the practice before the Tabernacle was built in the Sinai Peninsula following the Exodus.[34][35] They follow certain Torah laws for avoiding Ṭum’at Met (ritual impurity caused by contact with a dead body, human bones, graves, or being present in a space under any ceiling where a human died)[36] which are no longer considered relevant in Rabbinic Judaism, except for Kohanim (members of the Jewish priestly class).

The Karaite method of counting the days from the offering of the ‘Omer is different from the rabbinic method.[37] The Karaites understand the term "morrow after the Sabbath" in Leviticus 23:15–16 to refer to the weekly Sabbath, whereas Rabbinic Judaism interprets it as referring to the day of rest on the first day of Ḥagh HaMaṣṣot. So while Rabbinic Judaism begins the count on the 16th of Nisan and celebrates Shavu‘ot on the 6th of Sivan, Karaite Jews count from the day after the weekly Sabbath (i.e., the Sunday) that occurs during the seven days of Ḥagh HaMaṣṣot to the day after the seventh weekly Sabbath. They celebrate Shavu‘ot on that Sunday, no matter what the calendar date of that Sunday on which it happens to fall.

A karaite Ṣiṣit with blue threads

A Tzitzit (alternatively spelled Ṣiṣit, plural: Tzitziyot or Ṣiṣiyot) is a knotted or braided tassel worn by observant Jews (both Karaite and Rabbinic) on each of the four corners of what is often an outer garment or their Tallit. The Torah commands Israel to make tassels on the corners of their four-cornered garment containing a thread of Tekhelet (Numbers 15:38) and repeats this commandment using the word for "twisted cords" ("Gedilim") instead of "tassels" at Deuteronomy 22:12. The purpose of the tassels is stated in the Book of Numbers as a visual reminder to the Israelites to remember the commandments given by God.

The thread of Tekhelet is a blue-violet or blue thread, which, according to the traditions of Rabbinic Judaism, is to be dyed with a specific kind of dye derived from a mollusc (notably the Hexaplex trunculus sea snail). Due to a number of factors, including Rome outlawing the use of Tekhelet by commoners, the source and practice of using a Tekhelet thread in Tzitzit was lost for most Rabbinic Jews. Their Tzitziyot are usually all white. Karaite Jews believe that the importance of Tekhelet is that the color of thread is blue-violet and it may be produced from any source, including synthetic industrial dyes, except impure (a state mostly overlapping unkosher) marine creatures, rather than insist on a specific dye. Therefore, they believe that the rabbinic tradition of relying on a dye from a mollusc is incorrect. They suggest that the source of the dye was indigo or Isatis tinctoria.[38][39]

Rabbinic Jews have specific traditions on how the tassels are to be knotted. Karaite Jews, for their part, have certain traditions on the manner of braiding the tassels, although they are not binding. Consequently, the way the Tzitziyot are made usually distinguishes Karaite Tzitziyot from rabbinic Tzitziyot.

Karaite Jews do not wear tefillin in any form. According to Karaites, the Biblical passages cited for this practice are metaphorical, and mean to "remember the Torah always and treasure it". This is because the commandment in scripture is "And these words, which I command thee this day, shall be upon thy heart"... "And thou shalt bind them for a sign upon thy hand, and they shall be for forehead ornaments between thine eyes". (Deuteronomy 6:5,9) Since words cannot be on one's heart, or bound on one's hand, the entire passage is understood metaphorically.[11] Furthermore, the same expressions ("And thou shalt bind them for a sign upon thy hand" as well as "and they shall be as frontal ornaments between thine eyes") are used in Exodus 13:9 in reference to the commandments of Ḥagh HaMaṣṣot, in Exodus 13:16 in reference to the ritual of redeeming the first born, in Deuteronomy 6:8 in reference to the ‘Aseret HaDevarim (the Ten Utterances, usually mistranslated as "the Ten Commandments"), and in Deuteronomy 11:18 in reference to all the words of the Torah, indicating that, from a Karaite perspective, they must be metaphorical in nature (because one could never ritually "write" and "bind" upon their hearts themselves).

Like Tefillin, Karaites interpret the scripture that mandates inscribing the Law on doorposts and city gates as a metaphorical admonition, specifically, to keep the Law at home and away. This is because the previous commandment in the same passage is the source for Tefillin for Rabbinic Judaism, and is understood metaphorically due to the language. As a result, the entire passage is understood as a metaphor. Therefore, they do not put up mezuzot, although many Karaite Jews do have a small plaque with the Ten Commandments on their doorposts.

However, a Christian account in the 19th century tells of a Karaite synagogue in Constantinople that reportedly had a mezuzah.[40] In Israel, in an effort to make Rabbinic Jews comfortable, many Karaite Jews do put up mezuzot, but not out of belief that it is commanded.

In both Deuteronomy 23:3, and Zechariah 9:6, the Hebrew word mamzer is referenced alongside the nations of Ammon and Moab (in Deut 23:3), and the Philistine cities of Ashkelon, Gaza, Ekron and Ashdod (in Zech 9:5–6). From such, Karaites have come to consider the most logical understanding of the Hebrew word mamzer, which modern Rabbinical Jews understand to refer to either children born from adultery or from incest (Talmud Bavli, Masekhet Yevamot), to actually speak of a nation or people. Karaites think that such an understanding fits perfectly into the context of both Deuteronomy 23 and Zechariah 9, (and this was also the understanding of the Rabbinist commentator Yehudah ben Shemu’el ibn Bil‘am). Several Medieval Rabbinite Jewish sages felt it necessary to debate this topic with Medieval Karaite Jewish sages.

Karaite Judaism defines the Four species (Arba`at haMinim) somewhat differently than Rabbinic Jews, i.e. (1) fruit of splendorous tree (Peri `Eṣ Hadar), which need not be the Etrog (yellow citrus fruit) demanded by rabbinic law, yet may be either any seasonal fruit tree considered splendorous by an individual Jew, or branches of olive trees featuring the olives, that were considered splendorous by the Judean Israelites in the generation of Nehemiah, as seen in Neḥemyah 8; (2) date palm fronds (Kappoth Temarim) instead of the closed palm frond used by Rabbinic Jews; (3) branches of thickly leaved trees (‘Eṣ ‘Avoth) which may be from fig, laurel and eucalyptus rather than myrtle branches only; and (4) willow branches (‘Aravoth Naḥal) e.g. maple, oak, yew and butternut, as opposed to the rabbinically dictated willow tree's boughs. Karaite Jews have always understood the Arba`at haMinim to be used for the purpose of constructing the roof of the Sukkah (pl. Sukkot); they are not made into a lulav and shaken in six directions, as is the rabbinic practice. In the Book of Nehemiah (8:15), the Israelites are instructed to construct their Sukkot out of the four species: olive branches and oil tree branches (fruit of splendorous tree), as well as date palm fronds, myrtle branches and branches of thickly leaved trees are mentioned in the same passage as materials for the Sukkah's construction.

וַיִּמְצְאוּ, כָּתוּב בַּתּוֹרָה: אֲשֶׁר צִוָּה יהוה בְּיַד-מֹשֶׁה, אֲשֶׁר יֵשְׁבוּ בְנֵי-יִשְׂרָאֵל בַּסֻּכּוֹת בֶּחָג בַּחֹדֶשׁ הַשְׁבִיעִי. וַאֲשֶׁר יַשְׁמִיעוּ, וְיַעֲבִירוּ קוֹל בְּכָל-עָרֵיהֶם וּבִירוּשָׁלִַם לֵאמֹר—צְאוּ הָהָר וְהָבִיאוּ עֲלֵי-זַיִת וַעֲלֵי-עֵץ שֶׁמֶן, וַעֲלֵי הֲדַס וַעֲלֵי תְמָרִים וַעֲלֵי עֵץ עָבֹת: לַעֲשֹׂת סֻכֹּת, כַּכָּתוּב.

And they found written in the Torah, how YHWH had commanded by Moses, that the children of Israel should dwell in Sukkot in the feast of the seventh month; and that they should publish and proclaim in all their cities, and in Jerusalem, saying: 'Go forth into the mountains, and fetch olive branches, and oil tree branches, and myrtle branches, and palm branches, and branches of thickly leaved trees, to make Sukkot, as it is written.

— Nehemiah 8:14–15

Karaite Judaism follows patrilineal descent, meaning a Jew is either someone whose father is Jewish (since almost all Jewish descent in the Tanakh is traced patrilineally) or both of whose parents are Jews, or one who has undergone a formal conversion which entails circumcision for uncircumcised males and formally accepting the God of Israel as one's own God and the people of Israel as one's own people.

Karaites believe that conversion to the Jewish people should be done after living among Jews (preferably Karaite) in the form of a vow (the dominant position among modern Karaites maintains that this oath should be taken before a Karaite Beit Din whose members act on the behalf of the Israeli Council of Sages); see Exodus 12:43–49, Ruth 1:16, Esther 8:17, and Isaiah 56:1–8 and studying the Tanakh. Also Ezekiel the prophet states that gerim ("sojourners") who have joined themselves to the Children of Israel will be given land inheritance among the tribes of Israel among whom they live during the final Redemption.[41]

In the Middle Ages, some, such as the Karaites Jews in Greater Khorasan, viewed pronouncing the Tetragrammaton as a mitzvah because the name appears some 6800 times throughout the Tanakh.[42] Today, publicly uttering the Tetragrammaton is a controversial issue among Karaites. Virtually all traditional Karaites view the pronunciation of God's name to be blasphemous, and adhere to the rabbinic tradition of substituting Adonai when coming across YHWH while reading.[43] Other Karaites and some of those coming from a rabbinic background like Nehemia Gordon and Ḥakham Meir Rekhavi, as well as some joiners to the people of Israel through Karaite Judaism such as James Walker and Daniel ben Immanuel, do not consider the pronunciation of the Tetragrammaton to be forbidden. There is, however, disagreement among scholars as to the correct pronunciation of the Tetragrammaton.

A person whose mother was a Karaite Jew is regarded as halakhically Jewish by the Orthodox Rabbinate. By contrast, somebody who is patrilineally Jewish (one whose father is Jewish) is regarded as a Jew by the Mo′eṣet HaḤakhamim (the Karaite Council of Sages) on the condition that they were raised Jewish during childhood. Although it is widely accepted that Karaite Jews are halakhically Jewish (apparently with the exception of those who join the Jewish people through the Karaite movement), there is still a question as to whether or not marriage between the Karaite and Rabbinite communities is permitted. Two Sephardi chief rabbis, Eliyahu Bakshi-Doron[61] and Ovadia Yosef[62] encouraged such marriages, hoping it would help Karaites to assimilate into mainstream Judaism. Maimonides decreed that Jews raised in a Karaite household are considered to be Tinoq she'Nishba, like babies taken captive by non-Jews; they cannot be punished for their supposedly wayward behavior, because it is the result of their parents' influence.[63]

In 2013, The Economist reported, "rabbis working for Israel’s ministry of religion deemed Karaite marriages invalid, fined their butchers for claiming to be kosher, and demanded that Karaites marrying Orthodox Jewish women should convert, sometimes having to undergo tavila, or baptism." The chief rabbinate's spokesman told The Economist that "Israel is a Jewish state and Jews have superior rights. But the Karaites are not Jewish." R. Moshe Firrouz, head of the Karaites' Council of Sages, protested, saying that "the rabbinate is denying us our religious freedom."[64]