The Book of Lights and Watchtowers: On Eating Milk with Meat
Ya‘qūb al‑Qirqisānī
Before 938
On [the verse] Thou shalt not seethe a kid in its mother’s milk (Exodus 23:19), and on the view of those who forbid [eating] meat with milk, together with the refutation thereof.
This ordinance is mentioned in three places in Scripture: twice following the choicest first-fruits of thy land thou shalt bring unto the House of the Lord thy God (Exodus…
In this passage from his comprehensive code of Karaite law, The Book of Lights and Watchtowers (Kitāb al-anwār wa-’l-marāqib), al-Qirqisānī addresses the thrice-repeated biblical prohibition of cooking a kid in its mother’s milk. Rabbinic tradition had gone beyond the literal meaning of this verse to posit that the Torah prohibits the consumption of any animal meat with any kind of milk (the inclusion of animals that do not produce milk, like chickens, was a rabbinic prohibition). Al-Qirqisānī first reviews the competing approaches among his Karaite brethren (his “coreligionists,” as he calls them, excluding Rabbanites) and then rejects most of their conclusions. Al-Qirqisānī’s discussion speaks to his larger approach in biblical interpretation and the various ways that Karaites navigated their commitment to a “literal” reading of scripture.
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Creator Bio
Ya‘qūb al‑Qirqisānī
Abū Yūsuf Ya‘qūb ibn Isḥāq al-Qirqisānī was a prolific Iraqi Karaite. Little is known about his life, though his name suggests a familial or personal connection to Qarqīsiyā (also known as Circesium), a town on the Euphrates. Al-Qirqisānī’s two major surviving works are the legal and theological The Book of Lights and Watchtowers (Kitāb al-anwār wa-’l-marāqib) and the exegetical The Book of Gardens and Parks (Kitāb al-riyāḍ wa-’l-ḥadā’iq). He reported having composed other theological and exegetical writings, but these are lost. Al-Qirqisānī’s relations with Rabbanites, particularly Se‘adya Ga’on, were polemical but never as bitter as those of some of the Karaite writers in Jerusalem. Al-Qirqisānī frequently recorded earlier views that would otherwise have been lost, making his writings an important historical source. As a theologian, he was most influenced by the Mu‘tazilite version of kalām (rationalist theology).
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