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Journal articles on the topic 'Karaim'

Author: Grafiati

Published: 4 June 2021

Last updated: 8 February 2022

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1

Sulimowicz, Anna. "Listy do Łucka." Almanach Karaimski 2 (December 30, 2013): 37–60. http://dx.doi.org/10.33229/ak.2013.2.03.

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One of the addressees of the letters of Prof. Ananiasz Zajączkowski was Aleksander Mardkowicz (1875–1944), a notary from Lutsk, who was one of the most affluent Karaim activists of the inter-war period. As a young man he moved to Yekaterinoslav, where he worked in a notary’s practice. There he made his debut publishing a few poems in Russian in some literary magazines. After Poland gained its independence, in 1921 Mardkowicz returned to Lutsk, where he started to play an important role in the life of the local Karaim community as a member and, for a time, a president of the Board of the commun

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2

Bairašauskaitė, Tamara. "The COllision of Definition and Identity : on the Social Status of Lithuanian Karaim in the First Half of the Nineteenth Century." Lithuanian Historical Studies 12, no. 1 (2007): 93–112. http://dx.doi.org/10.30965/25386565-01201005.

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In the nineteenth century the Karaim community of Lithuania was attributed to the non-Christian burgher estate, and laws set to the Jewish community were applicable to the Karaim as well. However, the authorities saw the difference between the two communities with respect to morality and ethics and consequently rendered the Karaim certain social and economic freedoms. The Karaim community, living in Trakai and Naujamiestis, Panevėžys district, sought to retrieve its former legal and social status, formed in the period of the Grand Duchy of Lithuania between the fourteenth and eighteenth centur

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3

Pawelec, Mariusz. "Listy do Wilna." Almanach Karaimski 2 (December 30, 2013): 19–36. http://dx.doi.org/10.33229/ak.2013.2.02.

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Years 1928–1948 were extremely important for Hajji Seraya Shapshal – an Orientalist and the spiritual leader of Karaims working in these years in Vilnius. In the first decade of this period he was a prolific researcher and an active spiritual and social leader in the what was then the Second Polish Republic nota bene very tolerant towards Karaim religion. The second decade of this period includes the years of the Second World War, the first short years of independent Lithuania along with the years of its German occupation, and, finally, a few years of the not less problematic Soviet rule. Sera

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Guyot, Blandine. "L'Association des Karaïmes à Paris: de l'entraide amicale (1923-1939) à la lutte contre « la menace monstrueuse suspendue sur nos têtes » (1939-1945)." Almanach Karaimski 9 (December 30, 2020): 9–58. http://dx.doi.org/10.33229/ak.2020.9.1.

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At the beginning of the 1920s an active émigré community of 324 Karaims (275 Karaims from Crimea and 49 Karaims from Constantinople) had established itself in France. In 1923 they formed an organisation called the Karaims’ Association in Paris (Association des Karaïmes à Paris), headed by Salomon Krym and Boris Saratch. From its initial foundation until 1938, its goal was to promote mutual assistance, foster community ties and support the Karaim religion. However, in 1938, in response to increasing racial persecution and antisemitism in Europe, the Association assumed a new outlook and devoted

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5

Németh, Michał. "A historical morphology of Western Karaim: The -a jez- ~ -a ez- approximative." Acta Orientalia Academiae Scientiarum Hungaricae 74, no. 2 (2021): 325–44. http://dx.doi.org/10.1556/062.2021.00016.

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Karaim is often treated as an exceptional Kipchak Turkic tongue in which certain, otherwise widespread Turkic verbal constructions are not present. Philological discoveries of recent years show, however, that some of these categories did exist in Karaim. As a response to this issue, the present article documents the Western Karaim equivalent of the Tkc. -a jaz- approximative construction. It is based on 18th- and 19th-century Biblical texts which are then juxtaposed with both phonetically and morphologically atypical 20th-century data. This contribution is part of a series of works describing

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Németh, Michał. "A Contribution to the Biography of Josef ha-Mashbir ben Shemuel ha-Rodi." Almanach Karaimski 7 (December 20, 2018): 83–98. http://dx.doi.org/10.33229/ak.2018.7.04.

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In this article the author presents a Karaim text from of Josef ha-Mashbir’s (died 1700) autograph. The discovery of the latter source proves that he was a North-Western Karaim native speaker, which, in turn, supports the claims of those researchers who contend that he originated from Lithuania. Importantly, the source in questionis one of the oldest known North-Western Karaim texts.

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7

Kobeckaitė, Halina. "Karaimistyka jako nieodłączny element turkologii w Wilnie." Almanach Karaimski 3 (December 30, 2014): 65–78. http://dx.doi.org/10.33229/ak.2014.3.07.

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The main aim of this article is to describe the role played of two Turkic communities residing in the territory of the Great Duchy of Lithuania from the 14th century onwards – the Karaims and the Tatars – in the appearance and development of oriental and Turkological studies in Vilnius. A short overview of the state of Oriental Studies in Vilnius, in particular in Vilnius University in the 18th–19th centuries, and its correlation with the local “Orient”, is given in the first part of the article. Most of the article focuses on the period between the two world wars, when Karaim and Tatar schola

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8

Sulimowicz-Keruth, Anna. "Karaim z ulicy Marszałkowskiej." Awazymyz. Pismo historyczno-społeczno-kulturalne Karaimów 31, no. 3-4 (68-9) (2020): 10–14. http://dx.doi.org/10.33229/az.911.

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9

Németh, Michał. "A Historical Morphology of Western Karaim: the -a-d- Continuative Present." International Journal of Eurasian Linguistics 1, no. 2 (2020): 268–308. http://dx.doi.org/10.1163/25898833-12340017.

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Abstract In this paper the author presents the hitherto undescribed Western Karaim -a-d- ~ -a-dy- ~ -a-dyr- verbal forms. The description of these forms is based on philological data collected from 18th- and 19th-century manuscripts and the final conclusion is that it was primarily used to express continuative present. The author also argues in favour of treating the first half of the 19th century as the terminus ante quem for its final disappearance in colloquial Karaim. This paper is the second in a series of articles introducing previously undocumented Karaim grammatical categories.

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10

Olach, Zsuzsanna. "Emergence of a New Written Culture: The use of Hebrew script among the Krimchaks and the Karaim." Acta Orientalia Vilnensia 13 (April 13, 2017): 61–78. http://dx.doi.org/10.15388/aov.2016.13.10638.

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Conversion to a religion usually has a positive impact on the written culture of a given community. The conversion may or may not result in the adoption of a new writing system. In the Turkic world, we find examples for both cases. The Karaims, by their conversion into Karaitism, adopted the Hebrew script. They used the Hebrew alphabet up till the beginning of the 20th century in their everyday life for writing; for example, private letters and secular and religious texts in Karaim.Another Turkic speaking group, the heterogeneous Rabbanite community of Krimchaks (whose majority is of Sephardic

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11

Jabłońska, Elżbieta. "Prace konserwatorsko-restauratorskie prowadzone w roku 2017." Almanach Karaimski 6 (December 20, 2017): 227–29. http://dx.doi.org/10.33229/ak.2017.6.08.

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In 2017, the author carried out conservation work on one valuable Karaim manuscript containing the works of Mordechai Kazas written both in Hebrew and Karaim, namely: Mesilat Halimud, Tuv taʾam, Cuf devaš, Petah Hateva, and Adam ohlany. In this report, a short descriptionof this item and the undertaking itself is presented.

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12

Cegiołka, Dorota. "A South-Western Karaim Bible Translation of the Book of Genesis in manuscript no. JSul.III.01." Almanach Karaimski 8 (December 30, 2019): 9–33. http://dx.doi.org/10.33229/ak.2019.8.1.

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This article presents preliminary remarks on manuscript no. JSul.III.01, which features a south-western Karaim translation of the five books of the Pentateuch. The author provides a sample of linguistic material from the Book of Genesis along with an English translation and discusses a number of phonological issues related to the language of the translation, focusing on the delabialization process that occurred in south-western Karaim.

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13

Csató, Éva Ágnes. "Analyzing Contact-Induced Phenomena in Karaim." Annual Meeting of the Berkeley Linguistics Society 25, no. 2 (1999): 54. http://dx.doi.org/10.3765/bls.v25i2.1210.

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14

Olach, Zsuzsanna. "Debated issues in Karaim Hebrew orthography*." Acta Orientalia Academiae Scientiarum Hungaricae 68, no. 2 (2015): 183–97. http://dx.doi.org/10.1556/062.2015.68.2.4.

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15

Jankowski, Henryk. "Translations of the Bible into Karaim." Religion Compass 3, no. 4 (2009): 502–23. http://dx.doi.org/10.1111/j.1749-8171.2009.00151.x.

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Csató, Éva Á. "The present state of Karaim Studies report on the Szeged Workshop on Karaim Studies, June 13th, 2014." Acta Orientalia Academiae Scientiarum Hungaricae 68, no. 2 (2015): 151–66. http://dx.doi.org/10.1556/062.2015.68.2.1.

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17

Harviainen, Tapani. "Views and goals of Karaite-Karaim studies*." Acta Orientalia Academiae Scientiarum Hungaricae 68, no. 2 (2015): 167–73. http://dx.doi.org/10.1556/062.2015.68.2.2.

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18

Pronobis-Gajdzis, Małgorzata. "Zachować dla przyszłych pokoleń. Sprawozdanie z prac konserwatorsko-restauratorskich prowadzonych w roku 2017 przy rękopisie karaimskim JSul.I.28." Almanach Karaimski 6 (December 20, 2017): 231–34. http://dx.doi.org/10.33229/ak.2017.6.09.

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19

Pronobis-Gajdzis, Małgorzata. "Zachować dla przyszłości." Almanach Karaimski 7 (December 20, 2018): 217–21. http://dx.doi.org/10.33229/ak.2018.7.11.

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Jabłońska, Elżbieta. "Prace konserwatorsko-restauratorskie prowadzone w 2018 roku przy rękopisach karaimskich (sygn. JSul.I.26, JSul.I.29)." Almanach Karaimski 7 (December 20, 2018): 212–16. http://dx.doi.org/10.33229/ak.2018.7.10.

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21

Zajączkowska-Łopatto, Maria Emilia. "Listy Włodzimierza Zajączkowskiego do profesora Tadeusza Kowalskiego." Almanach Karaimski 7 (January 22, 2019): 181–210. http://dx.doi.org/10.33229/ak.2018.7.09.

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Włodzimierz Zajączkowski (1914–1982), who prior to WWII had been a graduate student in the Institute of the Middle East Studies at the Jagiellonian University, returned in the autumn of 1946 to Cracow in order to complete his Ph.D. thesis on the Gagauz Turks. Published in this paper are nineteen of his letters addressed to Professor Tadeusz Kowalski, the first four of which date from his years as a doctoral student, while the latter fifteen were written during WWII (VII 1940 – V 1944). Sending those letters was not easy, as on the wayfrom Vilnius to Cracow they had to pass through Kaunas and K

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22

Firkavičiūtė, Karina. "Research on Karaim/Karaite religious music. New horizons." Acta Orientalia Academiae Scientiarum Hungaricae 68, no. 2 (2015): 241–47. http://dx.doi.org/10.1556/062.2015.68.2.8.

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23

Miškinienė, Galina. "The development of Turkic studies at Vilnius University." Acta Orientalia Vilnensia 10, no. 1-2 (2009): 209–23. http://dx.doi.org/10.15388/aov.2009.3663.

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Institute of the Lithuanian Language At the beginning of the 19th century, the financial possibility to establish a department of Eastern languages at one of the oldest universities in Eastern Europe, Vilnius University, appeared. Turkish was among the Eastern languages that were expected to be taught. The intensive preparation of lecturers was started. Unfortunately, the ambitious plans were destined to never become reality; in 1832 the university was closed. Nevertheless, over the following two centuries the Turkic direction did not disappear; in one form or another it surfaced and retained

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24

Németh, Michał. "Nowy słownik języka krymskokaraimskiego Gulayhan Aqtay i Henryka Jankowskiego (2015) z dyskusją nad odrębnością tego języka w klasyfikacji języków w tle." Almanach Karaimski 4 (December 30, 2015): 7–17. http://dx.doi.org/10.33229/ak.2015.04.01.

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Artykuł zawiera szereg uwag o stanie leksykografii krymskokaraimskiej oraz o wydanym w 2015 roku słowniku A Crimean Karaim–English Dictionary autorstwa Gulayhan Aqtay i Henryka Jankowskiego. Artykuł uzupełniono o przyczynek do dyskusji nad odrębnością języka krymskokaraimskiego w klasyfikacji języków turkijskich.

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25

Gedmintas, Aleksandras. "The Karaim of Lithuania: A case of ethnic survival." Journal of Baltic Studies 28, no. 3 (1997): 235–46. http://dx.doi.org/10.1080/01629779700000071.

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26

Jankowski, Henryk. "Two Karaim religious poems by Isaac ben Abraham Troki." Karaite Archives, no. 2 (December 31, 2014): 35. http://dx.doi.org/10.14746/ka.2014.2.02.

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27

Németh, Michał. "Karaim literature as a source of information on the spoken language. A case study of the early 20th-century Lutsk Karaim dialect." Karaite Archives, no. 1 (December 31, 2013): 113. http://dx.doi.org/10.14746/ka.2013.1.07.

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28

Zajączkowska-Łopatto, Maria Emilia. "Listy Ananiasza Zajączkowskiego do Jego Ekscelencji Hadży Seraji Chana Szapszała." Almanach Karaimski 2 (December 30, 2013): 5–17. http://dx.doi.org/10.33229/ak.2013.02.01.

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The collection of letters written by Professor Ananiasz Zajączkowski (1903–1970), an eminent Turcologist and Iranist, to Hajji Seraya Khan Shapshal (1873–1961) is stored in the Archive of the Lithuanian Academy of Sciences (in the so called Biblioteka Wróblewskich) in Vilnius and is of great value for both history of Oriental studies (Turcology in articular) and for the members of the Karaim communities in Lithuania and Poland. The letters were written in the years 1928–1948. Unfortunately, the letters addressed by Shapshal (also a recognized Orientalist) to Zajączkowski burned down in the lat

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Voinov, Vitaly. "A Halich Karaim Translation of Hebrew Biblical Texts, by Zsuzsanna Olach." Bible Translator 66, no. 2 (2015): 190–96. http://dx.doi.org/10.1177/2051677015590897.

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30

Moroz, Volodymyr. "Hieromnich Andrzej Abrahamowicz – Karaim-studyta w Ukraińskiej Cerkwi Greckokatolickiej, wuj dwóch partyzantów." Almanach Karaimski 8 (December 30, 2019): 141–56. http://dx.doi.org/10.33229/ak.2019.8.3.

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Artykuł jest próbą odtworzenia biografii Karaima galicyjskiego, mnicha z zakonu studytów Andrzeja (Zachariasza Simchy) Abrahamowicza (1885–1959). Autor bada przejście na chrześcijaństwo pięciu z sześciu członków karaimskiej rodziny Abrahamowiczów: ojca, dwóch synów i dwóch córek. Czterech z nich wstąpiło do klasztorów greckokatolickich. Andrzej Abrahamowicz ze swoich 74 lat życia 56 przeżył jako mnich. Otrzymawszy święcenia kapłańskie od metropolity Andrzeja Szeptyckiego, służył w Galicji, Bośni i na Łemkowszczyźnie. Mnich był więźniem w ukraińskim podobozie pracy „Jaworzno”. Prześladowano go

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31

KIRBAŞ, Gülsüm. "W. RADLOFF’UN OPIT SLOVARYA TYURKSKİH NAREÇİY ADLI ESERİNDEKİ KARAİM TÜRKÇESİNE AİT DEYİMLER." Selçuk Üniversitesi Türkiyat Araştırmaları Dergisi, no. 43 (July 24, 2018): 105–33. http://dx.doi.org/10.21563/sutad.447230.

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32

Harviainen, Tapani. "The rise of Karaim cultural nationalism as part of the European movement." Karaite Archives, no. 1 (December 31, 2013): 45. http://dx.doi.org/10.14746/ka.2013.1.04.

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Barash, Yurii, Tetiana Vlasova, Larysa Martseniuk, and Tetiana Charkina. "The origin of the Crimean Karaims and transformations of Karaism in the hermeneutic circle of history interpretation." Universum Historiae et Archeologiae 3, no. 1 (2020): 116. http://dx.doi.org/10.15421/26200110.

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The aim of the article is the conceptual reconstruction of the origin of the Crimean Karaims as an ethnic group and determination of the factors which played the main role in the formation of their faith – the Karaism. The actual topicality of the theme under analysis is stipulated by the definite factors, which are of both ethnic and religious origin. At present there still happen fervent academic debates that make the borderline between two opposing scientific approaches concerning the key issues of the Karaims’ origin and their faith. The opponents – or the proponents – of both scientific t

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SHCHETYNA, Tetyana. "DEVELOPMENT AND DEVELOPMENT OF KARAIM EDUCATION KHERSON GUNS IN THE XIX TH CENTURY." SCIENTIFIC BULLETIN OF FLIGHT ACADEMY. Section: Pedagogical Sciences, no. 5 (March 22, 2019): 260–64. http://dx.doi.org/10.33251/2522-1477-2019-5-260-264.

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35

Jankowski, Henryk. "Crimean Turkish Karaim and the Old North-western Turkic tradition of the Karaites." Acta Orientalia Academiae Scientiarum Hungaricae 68, no. 2 (2015): 199–214. http://dx.doi.org/10.1556/062.2015.68.2.5.

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36

Aqtay, Gulayhan. "A critical edition of Mordecai Qazaz's Crimean Karaim poem Adam oglu ‘Man’s son'." Acta Orientalia Academiae Scientiarum Hungaricae 73, no. 2 (2020): 291–319. http://dx.doi.org/10.1556/062.2020.00013.

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AbstractThis paper presents a critical edition of Mordecai Qazaz's poem Adam oglu 'Man's son' written in Crimean Karaim probably at the end of the 18th century. It was published in 1841 under another title by Jacob Firkovich who did not provide the name of its author. This publication has not yet been examined. It is only now that we can identify it with Adam oglu. In the present edition, the text is edited on the basis of four manuscripts and the printed edition. Attempt was made to established the basic form of the poem and discuss language features.

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37

Németh, Michał. "An Early North-Western Karaim Bible Translation from 1720. Part 1. The Torah." Karaite Archives, no. 2 (December 31, 2014): 109. http://dx.doi.org/10.14746/ka.2014.2.06.

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Işik, Murat. "The animal names in the Book of Leviticus of the Gözleve Bible (1841). Part II: Bird species." Acta Orientalia Academiae Scientiarum Hungaricae 74, no. 2 (2021): 345–72. http://dx.doi.org/10.1556/062.2021.00017.

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This paper is a continuation of a previous study that presented the names of mammal, insect, and reptile species appearing in the Book of Leviticus of the so-called Gözleve Bible. The present study aims to survey the rest of the animal names in the corpus, representing bird species. The translation shows a mixed vocabulary and therefore the distribution of the Kipchak, Oghuzic, and non-Turkic elements will be compared with their equivalents in some of the other books of the Gözleve Bible, a recently published critical edition of another Crimean Karaim Bible, and some Ottoman Turkish Bible tran

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Kochubey, Yu. "Hadji Serayya Khan Szapszal (1873-1961) - spiritual leader of Karaim people, civic activist, researcher." World of the Orient 2012, no. 3 (2012): 26–31. http://dx.doi.org/10.15407/orientw2012.03.026.

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Németh, Michał. "Errors with and without purpose: A. Mardkowicz's transcription of Łuck-Karaim letters in Hebrew script." Studia Linguistica Universitatis Iagellonicae Cracoviensis 126, no. -1 (2009): 97–106. http://dx.doi.org/10.2478/v10148-010-0008-7.

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Stanek, Kamila Barbara. "Kobieta w Karaim. Jego życie i zwyczaje w przysłowiach ludowych Mardkowicza – punkt wyjścia do analizy porównawczej postrzegania kobiety w przysłowiach karaimskich, tureckich i polskich." Almanach Karaimski 4 (December 30, 2015): 47–63. http://dx.doi.org/10.33229/ak.2015.04.04.

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Niniejsza praca poświęcona jest porównaniu postrzegania kobiety w przysłowiach karaimskich, tureckich i polskich. Takie zestawienie podyktowane zostało tym, że przysłowia zamieszczone w pracy A. Mardkowicza Karaim. Jego życie i zwyczaje w przysłowiach ludowych w rozdziale „O kobiecie i dziecku” posiadają swoje znaczeniowe odpowiedniki w zbiorach przysłów tureckich i polskich. Takie zestawienie wzbogaca także językowy i kulturowy obraz kobiety. Opisywana jest ona bowiem w oparciu o takie same kryteria. Zgromadzony materiał został podzielony ze względu na tematykę, jaką poruszają poszczególne wy

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Zholobova, I. K. "THE ROLE OF THE RELIGIOUS COMPONENT IN THE HISTORY OF THE FORMATION OF CRIMEAN KARAIM ETHNOCULTURE." Science Almanac of Black Sea Region Countries 22, no. 2 (2020): 21–27. http://dx.doi.org/10.23947/2414-1143-2020-22-2-21-27.

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Németh, Michał. "A historical morphology of Western Karaim: The -p edi- past tense in the South-western dialect*." Acta Orientalia Academiae Scientiarum Hungaricae 68, no. 2 (2015): 215–28. http://dx.doi.org/10.1556/062.2015.68.2.6.

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Mariola, Abkowicz, Tomasz Hoffmann, and Michał Kozak. "Manuscripts and old prints of the Karaim Digital Archive – from Ms Word files to TEI P5." Computational Methods in Science and Technology 24, no. 1 (2018): 59–69. http://dx.doi.org/10.12921/cmst.2018.0000003.

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Kochubey, Yu. "Karaim studies in the West (end of the XXth – beginning of the XXIst cent.). (Historical-bibliographic introduction)." World of the Orient 2013, no. 1 (2013): 124–29. http://dx.doi.org/10.15407/orientw2013.01.124.

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46

Gąsiorowski, Stefan. "Włodzimierz Zajączkowski biografista. Współpraca krakowskiego turkologa z Polskim Słownikiem Biograficznym w latach 1947-1976." Almanach Karaimski 6 (December 20, 2017): 7–16. http://dx.doi.org/10.33229/ak.2017.6.01.

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Profesor Włodzimierz Zajączkowski (1914–1982) znany turkolog, współpracował z Polskim Słownikiem Biograficznym przez prawie 30 lat. W tym okresie opublikował dziesięć biogramów, w tym w większości Karaimów, którzy żyli między XVI a XX wiekiem. Byli to: Izaak ben Abrahama z Trok, autor dzieła Chizzuk emuna, Józef Malinowski, jego uczeń, Iliasz Karaimowicz, pułkownik perejasławski, Mordechaj ben Nisan, historyk i filolog, Sima Izaak Łucki, autor 25 prac, Józef Salomon Łucki, hazzan w Eupatorii, Bogusław Firkowicz, hazzan w Trokach, Aleksander Mardkowicz, twórca wydawnictwa karaimskiego w Łucku i

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Hansson, Gunnar Ólafur. "On the evolution of consonant harmony: the case of secondary articulation agreement." Phonology 24, no. 1 (2007): 77–120. http://dx.doi.org/10.1017/s0952675707001121.

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Consonant harmony involves long-distance featural assimilation, or agreement, of consonants across intervening segments. Current correspondence-based analyses of such sound patterns assume that they originate in the cognitive exigencies of articulatory planning, either synchronically, through the functional grounding of the constraints responsible, or diachronically, whereby processing factors incrementally shape the lexicon over time. This paper challenges the validity of this assumption as an all-purpose functional explanation for the full range of long-distance consonant agreement patterns

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HÜNERLİ, Bülent. "“SŁOWNIK KARAIMSKO-ROSYJSKO-POLSKI*” ADLI ESERDE GEÇEN KARAY (KARAİM) ATASÖZLERİ VE BUNLARIN SES, ŞEKİL VE SÖZ VARLIĞI AÇISINDAN İNCELENMESİ." Motif Akademi Halk Bilimi Dergisi 11, no. 24 (2018): 267–81. http://dx.doi.org/10.12981/mahder.472902.

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Troskovaite, Dovile. "Review of Mariusz Pawelec (ed.) Almanach Karaimski 2 (2013) ‘Karaim Almanac’, Wrocław: Bitik, 2013, 190 pages. ISSN 2300-8164." Karaite Archives, no. 2 (December 31, 2014): 229. http://dx.doi.org/10.14746/ka.2014.2.12.

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Gold, David L. "A student of Jewish languages reads Michał Németh’s Unknown Lutsk Karaim Letters in Hebrew Script (19th–20th Centuries). A Critical Edition." Almanach Karaimski 6 (December 20, 2017): 17–118. http://dx.doi.org/10.33229/ak.2017.6.02.

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The Karaite language has justifiedly attracted the attention of Turkologists though it should also be of interest to students of Jewish languages (= the languages of Rabbanite and Karaite Jews); and what students of Jewish languages have to say about it should interest Turkologists, just as what the latter have to say should interest the former. By looking at Karaite (as exemplified in Michał Németh’s Unknown Lutsk Karaim Letters in Hebrew Script (19th–20th Centuries): A Critical Edition)from the viewpoint of other Jewish languages, researchers can:  Add new questions to the

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