The" dark ages " in the history of the Crimean Karaites, as you can call the entire period of the Crimean Khanate and Ottoman rule in the Crimea, are very poorly covered by written sources. One of them is the 17th-century pinkas of the Karaite community of the Ottoman city of Kefe, preserved in the collections of the Jewish Studies Department of the Manuscript Institute of the Vernadsky National Library of Ukraine in Kiev. Pinkas is written in Hebrew and partly in the language of the Crimean Tatars and contains various assembly records, as well as poetic and liturgical works. This pinkas should be considered as a rare and valuable source on the history of the Crimean Karaites in general.

Key words: Pinkas, Crimean Karaites, Kefe, Crimean Khanate, Ottoman Empire.

PINKAS MEDINAT KEFE: A NEW SOURCE FOR THE HISTORY OF CRIMEAN KARAITES IN THE EARLY MODERN TIMES

Vyachcslav ELYASHEVICH

The period of the Crimean Khanate and the Ottoman rule in the Crimea may be referred to as the "Dark Ages" in the history of the Crimean Karaites. This period is very poorly covered by written sources. Among such sources is the pinkas of the Karaite community of the Ottoman city of Kefe which dates from the seventeenth century. It is kept in the collections of the Department of Jewish Studies of the Institute of Manuscripts of the Vernadsky National Library of Ukraine in Kiev. The pinkas was written in Hebrew and partly in the language of the Crimean Tatars. It contains various legal documents as well as poetic and liturgical works. The pinkas should be considered as a rare and valuable source for the history of the Crimean Karaites.

Keywords: pinkas, Crimean Karaites, Kefe, Crimean Khanate, Ottoman Empire.

A pinkas is an act book of the Jewish community, which records its main events of legal significance. Therefore, the pinkas is first of all a legal document that records legal acts, and second of all, it is a historical source that reflects the chronicle of the events of the community. In the collection of pinkas kept in the collections of the Jewish Studies Department of the V. I. Vernadsky Institute of Manuscripts of the National Library of Ukraine in Kiev, special attention should be paid to the only pinkas of non-Ukrainian origin, attributed as "The Notebook of the Karaite community of Kafa (Feodosia)" [Sergeeva and Khamray, 2012, p. 16].

Pinkas is interesting for the time and place of its writing. Location-the Turkish city of Kefe in Crimea, the outskirts of the Ottoman Empire and the center of the Kefin eyalet, time-the middle of the XVII century. The place of writing of pinkas is indicated in it itself in Hebrew as "medinat Kefe" -which can be translated both as "city of Kefe" and as

Vyacheslav A. ELYASHEVICH-Junior Researcher at the Crimean Center for Ethnocultural Research, Simferopol, eljashevitch@yandex.ru.

Vyacheslav ELYASHEVICH - Junior researcher, Crimean Centre for Ethno-cultural Studies, Simferopol, Crimea, Russian Federation, eljashevitch@yandex.ru.

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"region" or "province of Kefe", and therefore we will refer to it conditionally as "Pinkas Medinat Kefe" or simply "pinkas"for short. Pinkas does not have a title, but by a number of characteristic features, such as font, anthroponymy, terminology, etc., we can confidently say that it was written within the Karaite community that lived in Kefa. The uniqueness of pinkas is that, firstly, it remains the only known pinkas of the Karaite community of the Crimean Khanate, and secondly, it is the earliest intra-communal Karaite document and, in fact, the earliest Karaite written source of Crimean origin. If we take into account that the history of the Karaite communities of Crimea not only in the 17th century, but also in the entire period of the Crimean Khanate is very poorly reflected in written sources, then we can fully imagine the value and uniqueness of Pinkas Medinat Kefe. However, despite this, "Pinkas medinat Kefe" has not yet been introduced into scientific circulation and is practically unknown to specialists dealing with the history of the Crimean Karaites. Therefore, this article presents the first experience of reviewing and analyzing the Pinkas Medinat Kefe in its historical aspect, which allows anyone interested in the history of the Crimean Karaites to familiarize themselves with this document.

All records made in pinkas refer to events that took place in the Karaite community of Kefe, but it also mentions people from other cities: Mangup, Kyryma (modern Old Crimea), Kale (Chufut-Kale) and Derazhno (modern Western Ukraine), which makes it possible to consider pinkas as a document of the past. It reflects the relationship of the Karaite community of Kefe with other Karaite communities of the Crimean Khanate and beyond. In all the cities mentioned in Pinkas, Karaite communities have long existed, and in Mangup and Chufut-Kala, by the 17th century, the Jewish population was exclusively Karaite. During the Crimean Khanate, Karaites lived in five cities of the Crimean Peninsula: Kefa (Feodosia), Kale (Chufut-Kale), Mangup, Kyrim (Old Crimea) and Gozlev (Yevpatoria). Pinkas Medinat Kefe clearly shows that the Karaite communities of these cities were not isolated from each other, but maintained a constant connection with each other, which can be traced in the migration of Karaites from one community to another. Since Pinkas most often mentions natives of Mangup, it can be concluded that the closest ties among the Karaites of Kefe were with this city. Undoubtedly, this is due to the fact that Kefe and Mangup were located on the territory of the Ottoman possessions in the Crimea, while Chufut-Kale and Kyrim were in the possession of the Crimean Khanate. At the same time, pinkas attests to Kefe's close contacts with Kırım, probably as the city closest to it.

The chronological framework of "Pinkas Medinat Kefe" can be determined by the act records that have dates. The earliest record dates back to 5413 AD (1653), and the latest-5423 AD (1663). Thus, the records in pinkas were kept for at least 10 years.

"Pinkas Medinat Kefe" is a small (145×76) notebook with no beginning or end. The number of fully preserved sheets is 21. The text on the lower half of the first page of the first sheet (faces) and on the upper half of the second page (1 vol.) is very blurred. The text in the lower right corner of the second sheet (faces) and in the upper part of the fourth sheet (faces) is also slightly blurred. The last leaf is badly torn. Otherwise, the text is well preserved and there are no difficulties in reading it.

Pinkas ' text is written in two languages: Crimean Tatar, the everyday language of the Crimean Karaites, Hebrew graphics, and Hebrew. The text is written in the Crimean Tatar language on the 1st, 2nd and 6th sheets. The rest of the text, 20 pages long, is written in Hebrew.

The content of pinkas can be divided into the following sections::

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1. Records of arrival and expenditure, l. 1-3 (Crimean Tatar language of Jewish graphics).

2. Poem 1, l. 4, 5 (Hebrew).

2a. Account, l. 5 (vol.) (Hebrew and Arabic languages).

3. Records of receipt of chedak (donations), l. 6 (persons).

4. Poem 2, l. 6 (vol.) (Crimean Tatar language of Jewish literature).

5. Semmer ("semer" in the pronunciation of the Crimean Karaites, spiritual song), l. 7 (Hebrew).

6. Records of receipt of monetary donations with indication of the names of donors, l. 8 (persons) (Hebrew).

7. Assembly records, vol. 8 (vol.) - 15 (Hebrew).

8. Schedule of reading on Saturdays and holidays, l. 16 (vol.) - 17 (persons) (Hebrew).

9. Records of Death, l. 18-21 (Hebrew).

Analysis of Pinkas ' handwriting leads to the conclusion that it was written by at least two people. Most likely, the pinkas in the form in which it has come down to our days is only a small part of the pinkas that was written in the XVII century. Pinkas begins with a continuation of the notes of one scribe (let's call him Author 1) and continues with the notes of another (let's call him Author 2), which have no ending.

If the name of Author 1 is unknown to us, then the name of Author 2 is clearly indicated in the signature under the last act entry on sheet 15 (15 vol.), written in the same handwriting as the entry itself: "Dust and ashes, Moshe ha-Levi, son of our lord, the venerable ribbi 1 Eliahu ha-Levi, who wrote and testified to this." The name of Moshe ha-Levi as the signature of the certifier is also found in the deed entry on sheet 15 (15 vol.) and in the will on sheet 9 (9 vol.). Under the will on sheet 15 (15 persons). the caption reads: "Dust and ashes, lowly Moshe ha-Levi, son of our lord, the venerable Ribby Eliahu ha-Levi, his soul in the Garden of Eden." On page 9, Moshe's signature is written in the first person: "I, dust and ashes, Moshe ha-Levi, son of the venerable Ribby Elyahu ha-Levi, blessed be his memory." Since all the act entries from the 8th to the 15th leaves are written in the same handwriting, there is no doubt that their author, whom we have conventionally designated as Author 2, was Moshe ha-Levi, the son of Elyahu ha-Levi. Considering also that such records were usually kept by Gazzan priests, it is more likely that Moshe ha-Levi ben Elyahu ha-Levi was a gazzan of the Karaite community of Kefe. In an oral conversation with the author of this article, M. B. Kizilov noted that Moshe ha-Levi ben Elyahu, who kept records in Pinkas medinat Kefa, and Moshe ben Elyahu ha-Levi, a native of Kefa Karaim, who made a pilgrimage to Jerusalem in 1654-1655 [Masa'ot..., 1946, pp. 305-322], "probably the same face. Indeed, the coincidence of names, place of residence and time of both events can hardly be accidental, and therefore it is quite possible to say that Moshe ben Elyahu ha-Levi, who put his signatures in pinkas, was also a famous pilgrim who left a description of his trip to the Holy Land.

I will now focus in more detail on each of the parts of pinkas.

1. RECORDS OF INCOME AND EXPENDITURE (l. 1-3, Crimean Tatar language in Hebrew graphics, text without diacritical marks).

This is the financial part of the pinkas, which records receipts to the public treasury in the form of donations and " chedakot "(the word "tsdakot" in the pronunciation of the Crimean Karaites) and embezzlement made by the community. The entries are concise and simple and have a double character, expressed by the phrases "aldym" - "I took" and "verdim" - "I gave". For example, " 51 akche aldy "(aldym) - "I took 51 akche", "21 akche verdim" - "I gave 21 akche".

1 Rabbi.

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All public institutions of the Karaites, such as the Kenasa and the school (Midrash), as well as their servants Gazzana and Melamed, were supported by donations - "neder" and "chedaka", which could be accepted both in money and in kind (donations to the kenasa were also practiced from the income from hired houses and land holdings). If the amount of donations exceeded current expenses, then the entire surplus was invested in some profitable business. To manage public money and property in each community, there was a gabbai position (translated into Russian as " starosta "or" ktitor"), which, as a rule, was occupied by a well-off Karaite engaged in trade. Since most of the recordings of the first part of pinkas are written in the first person, it is most likely that they belong to Gabbay. This, by the way, explains the presence of different handwriting in the pinkas: the 1st and 2nd parts of the pinkas may belong to the Gabbai of the community, and the rest of the pinkas was already written by Moshe ha-Levi.

The main monetary unit used to calculate donations in the 1st part of pinkas Kefe is the akce silver coin, which was in circulation in the Ottoman Empire in the XIV-XIX centuries. Along with it, there are such monetary units as "akchelik", "para", "takana", "karat". Among the donations in kind are mentioned "oguz" - bull, " bal "- honey, "timyan" - frankincense. Interestingly, part 1 is written in the language of the Crimean Tatars, which is closer to everyday life than Hebrew.

2. POEM 1 (l. 4, 5, Hebrew, text without diacritical marks).

The handwriting used to write the poem in Hebrew is close to the handwriting of the first part of pinkas, so we can assume that the first two parts of pinkas were written by the same person. And if we follow the above conclusion, we can assume that both of these parts were written by the Gabbai of the community. The poem has a deeply religious character.

2a. ACCOUNT (L. 5 (vol.), Hebrew and Arabic).

On the back of page 5, after the last lines of the poem, the score is written in Hebrew letters and Arabic numerals. The sum of 8 numbers written in Hebrew letters corresponds to the sum of 5 numbers written in Arabic numerals.

3. RECORDS OF THE RECEIPT OF CHEDAK (DONATION) (l. 6 (persons), Hebrew, text without diacritical marks).

The word "chedaka "(the Karaite version of the pronunciation of the word" tzedaka", which translates from Hebrew as" alms, alms, donation") is found in Russian - language texts of Karaite origin, and therefore it is given without translation as a borrowed word. As already mentioned, "chedakot" (plural from "chedaka") was a form of private donations that supported public institutions of the Karaites. This part of the pinkas records donations sent in 1659 from the Karaite community of Kefe to Jerusalem as the main shrine of the Karaites. This is indicated by the first sentence- "year 5419, chedakat Yerushalayim". Then there is a small list of donations. The records of the largest donations indicate their size, the name of the donor and the name of the person in whose honor they were made. Small donations are referred to in the last sentence as - " and other donations that were in the bowl." We are talking, apparently, about the donation bowl, which was located in kenas.

For many centuries up to the beginning of the 20th century, Eastern European Karaite communities sent donations to Jerusalem, which was considered a God-pleasing deed and even a sacred duty. And since the Jerusalem Karaite community fell into extreme decline, these donations became mandatory, since they served as the main source of income covering the public expenses of the Karaites of this city, mainly for the maintenance of the kenasa [First National..., 1911, p. 78-79; Kenasa in Jerusalem, 1911, p. 79-80; Archival page-

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sica, 2014, pp. 22-24]. There are many archival documents of the late XVIII - early XX centuries that testify to regular money flows from the Crimea to Jerusalem.

4. POEM 2 (l. 6 (vol.), Crimean Tatar language with Hebrew graphics, text without diacritical marks).

A poem of philosophical content, beginning with the words " Be ready, my soul, always, death exists, will come one day." The first known example of a poetic work of the Crimean Karaites, written in the language of the Crimean Tatars. The author of the poem reflects on death and the impermanence of being. Judging by the handwriting, the author of the poem was Moshe ha-Levi. See Appendix 1 and Figure 1.

Fig. 1. Poem by L. 6 (vol.). "Pinkas medinat Kefe".

5. SEMMER (l. 7, Hebrew language, text without diacritical marks). "Semmer "(translated from Hebrew - "song") - author's song or

the hymn is usually of a religious nature. Such songs were included in the liturgical canon and were sung on Saturdays and holidays. The semmer recorded in Pinkas Medinat Kefe is found in the section " Zemmirot le Shabbat "("Sabbath Songs") of the Karaite prayer book published in 1836 in Yevpatoria, as well as in the section "Zemmirot le Shabbat le moedim u le yomim tovim" ("Sabbath and Holiday Songs") of the Karaite prayer book, published in 1892 in Vilna (Vilnius) [Siddur gatefilot..., 1836, p. 1; Siddur gatefilot..., 1892, p. 99-100]. In the prayer book of 1836, the song has

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the name " Baruch Adonai lo-olam "("Baruch Adonai le-olam "in the pronunciation of the Crimean Karaites), in the prayer book of 1892 - "Baruch Adonai ha-olam".

When compared with printed texts, it turns out that Semmer's text "Baruch Adonai lo-olam" is not completely written in pinkas (from the beginning to the end) and has some differences in verse order. In addition, it contains a verse that is not included in these two printed editions: In the prayer book of 1836, of the 157 hymns that make up the "Sabbath Songs" section, this Semmer is the first. In the prayer book of 1892, it is the fifth of the 230 hymns in the section "Sabbath and Holiday Songs". In the prayer book of 1892, in the line above Semmer's text, which usually indicated the author, it is written:: "The song for the Sabbath Day, (which) was composed by our ancestors, blessed is their memory."

6. RECORDS OF THE RECEIPT OF DONATIONS WITH THE NAMES OF DONORS (l. 8 (persons), Hebrew language, text without diacritics).

This part of the pinkas records the names of people who have made monetary contributions or donations to the community, and the amount of each contribution. Only numbers are recorded without specifying the currency unit, which most likely was the Turkish akce. All numbers are written in Arabic numerals. Among the donors listed is "ribby Moshe", who, judging from his title "ribby", i.e. "teacher", "rabbi", was gazzan Moshe ha-Levi ben Elyahu ha-Levi.

7. ASSEMBLY RECORDS (l. 8 (vol.) -15, Hebrew, text without diacritical marks).

In total, 21 legal records were recorded, which includes 19 wedding acts, 1 will and 1 document recording the purchase and sale of real estate. The act records begin in 5413 (1652) and end in 5424 (1663), covering a period of 10 years. During this period, 19 wedding acts were drawn up in the Karaite community of Kefe. In 5415 (1655) and 5417 (1657), not a single act was drawn up.

The text of all the act records of the 7th part of Pinkasa Medinat Kefe is written according to a single sample and is typical for records of marriage contracts, in the Karaite tradition called the word "shetar" (literally, from Hebrew means "document"). Traditionally, it begins with the word (be-yom) - "On the day of...", followed by the date of the treaty, the name of the city and the name of the ruler. This is also followed by the traditional wording:

"He came and said,' Be my witnesses, according to the right granted to me, that I have betrothed a lady (name), a virgin girl, to be my wife in purity and holiness by mogar, a written act, and conjugal cohabitation according to the law of Moshe and Israel.'"

The difference between the act records from pinkas and the text of marriage contracts is that they do not contain the obligatory list of duties of the future husband to his wife and wife to her husband, as well as a description of the bride's dowry. It follows from this that these act records were betrothal acts or records of the terms of betrothal, as they are indicated in some documents. The written act of betrothal (engagement) had the same legal force as the marriage contract, and in the event of a dispute between the betrothed, a divorce certificate was required, just as in the case of a divorce of the spouses. A mandatory condition of the betrothal act was the pledge made by the groom, which was called "mogar mukdam" - a deposit of the dowry ("mogar" - veno, a ransom for the bride). The second deposit, or ransom, which, as a rule, was twice as large as the first ransom, was paid after the marriage contract was drawn up and was called "mogar meuhar" - ("last veno or last mogar"). The mughar mentioned in the act records was undoubtedly the "mughar muqdam", a deposit made by the bridegroom at the time of betrothal.

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The basic unit of measurement for mogar in pinkas was the shekel , a Hebrew weight measure for gold and silver and a monetary unit. Nothing is known about the circulation of such a coin in the Crimean Khanate and the Ottoman Empire [Berthier-Delagard, 1914, pp. 153-186], so it is not entirely clear what is meant by the name "sickle"in pinkas. In addition to the "shekel", there is such a monetary unit as "talali para". The word "couple "does not cause any difficulties, since it is known that it is translated from the Crimean Tatar and Turkish languages as" money", and also means a silver coin that was in circulation in the Ottoman Empire. But the word "talali", which is not preserved in modern dictionaries of these two languages, is not entirely clear. In L. Budagov's " Comparative Dictionary of Turkish-Tatar dialects "there is the word" tala "with the meaning" Bukhara and Khiva coin " [Comparative Dictionary..., 1869, p.375].

Once in pinkas is mentioned "drachma" or "dirham" (in the text - "darkemon"), and once "perachim". The meaning of the latter name of the monetary unit is revealed in the joint work of P. Ya. Chepurina and B. S. Elyashevich "Karaite marriage contracts "Shetars"", in which the authors describe two Karaite "shetars" of 1730 and 1764. In the "shetar" of 1764, the same monetary unit is mentioned as in pinkas " perakhim "(in the text" perakhim "- literally, "flowers"), which was used to measure the ransom paid by the groom. B. S. Elyashevich gives this term the following interpretation:"a gold rupee coin with the image of a flower (rose)", with an indication that in "shetars" this monetary unit is more often written in the Crimean Tatar language "chichek" (flower) or "altyn chichek" (golden flower) [Chepurina and Elyashevich, 1927, p.190, 195]. As a rule, in addition to money (shekels), "kemha"is also mentioned as a mogar in pinkas. In the Comparative Dictionary of L. Budagov, the word "kemkha" is "silk cloth", with reference to the Bukhara dictionary of Burkhana, where "kemkha" is brocade, among the Kazan Tatars "kimkha" is velvet [Comparative Dictionary..., 1871, p. 137]. Sometimes there is the phrase "kemha Ferengi", i.e. "European silk fabric". Twice in addition to the cash purchase, it is mentioned that, given the absence of diacritics, it can be transliterated as "daria". The translation of this word is difficult. In L. Budagov's Comparative Dictionary, the word "durra" means "pearl" [Comparative..., 1869, p. 554].

Attention is drawn to the fact that almost all wedding acts are recorded in the winter season, starting with the month of sour (November-December) and ending with the month of Nisan (March-April). The only exception is the betrothal act of 5418 (1568), concluded in the month of Tammuz (June-July). Of the 19 acts, 3 acts were concluded in the month of Kislei (November-December), 5 in the month of Tevet (December-January), 1 in the month of Shevat (January - February), 6 in the month of Adar (February-March), 4 in the month of Nisan (March-April), and in the month of Tammuz (June-July) - 1. Apparently, this is due to a lull in field work and trade affairs due to the closure of navigation.

Let's look at some act records as an example.

Act 3. The engagement act. Compiled on 21 shevat 5414 [1654] . The groom is Avraham, the son of ribby Yosef. The bride is Leia (without specifying the father's name).

Note: About the bridegroom Avraham, it is said that he hails from Mangup, a mountain fortress in the southwestern Crimea, subject to the Crimean khan. A Karaite community also lived in one of the Mangup quarters, the first written evidence of which dates back to the mid-17th century. [Evliya Celebi, 2008, pp. 76-79].

Even more interesting in this marriage act is the identity of the bride Leia, who is said to have arrived "from the city of Constantine" (Constantinople) and accepted giyur 2 In connection with Leia's giyur, "ktav ha-shikhrur ve-ha-hofesh" is mentioned - a "vacation letter" written by the sages of Constantinople

2 Giyur conversion to Judaism, in this case to Karaism.

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with the testimony of rabbis and Karaites. The leave letter was apparently a document that relieved a person moving to another community of their responsibilities to their community. If we take into account the fact that "rabbis and Karaites" acted as witnesses when drawing up the marriage act, and the marriage was concluded in the Karaite community of Kefe, then it follows that Leah from the community of rabbis of Constantinople passed to the Karaite community.

Act 21. Marriage certificate and certificate of the right to slaughter cattle. The groom is Ribby Avraham, son of Ribby Yehuda, from Derazhno. The bride is Mrs. Nazly, daughter of Ribby Yichhak.

Note: The text of the marriage contract is accompanied by a certificate of the right of the groom ribbi Avraham to perform shechita-the slaughter of livestock made according to the rules of halakha (religious law). According to the Karaite tradition, the right to perform shechita was granted to a person who had completed a religious education and received the title of "ribbi". The right to slaughter cattle was granted on the condition that Ribby Avraham will serve in the kenas of Kyrym (Solkhat, Old Crimea)and live there without leaving. The certificate was signed by the gazzan of the Karaite community Moshe ha-Levi ben Elyahu ha-Levi and Ribbi Avraham, the son of Ribbi Yehuda, from Derazhno. Under the text of the certificate there is a postscript made by the hand of Elyahu ben Shelomo, as follows: "And on the second day of 1 Tishri 5420 [1559] he died." Apparently, we are talking about the death of Ribby Avraham, the son of Ribby Yehuda. Perhaps the condition of living in the city without leaving is related to the decline or crisis of the Karaite community of Kyrym, which is in dire need of gazzans.

Act 21 provides an opportunity to touch upon the history of two vanished Karaite communities - Old Crimea and Derazhno. Both these communities ceased to exist in the eighteenth century. The reason for the disappearance of the once large Karaite community of the Old Crimea is probably due to the decline of this city and the strengthening of the neighboring port city of Kefe. This is indirectly evidenced by the surname Krymi, which is common among the Karaites of Kefe, which means "Crimean", or "from the Crimea", which used to be the name of the Old Crimea.

The Karaite community of the town of Derazhno in Volhynia disappeared under the blows of two Cossack uprisings: Bogdan Khmelnitsky in 1648-1649 and Ivan Gonta in 1768. It is possible that Avraham, the son of Yehuda of Derazhno, who married in Kefa in 1658, was one of the few Karaites who escaped the massacre committed by the Cossacks in Derazhno in 1648.This is indirectly indicated by the fact that he was an orphan - literally, "without a father".

8. READING SCHEDULE ON SATURDAYS AND HOLIDAYS (l. 16 (vol.) -17 (persons), Hebrew, text without diacritics).

According to the Karaite (as well as Jewish) religious tradition, the text of the Torah (the Pentateuch of Moses) for ease of reading, the kenas is divided into parts, the number of which corresponds to the number of weeks in the year. Such a weekly part is called " parasha "(literally from the Hebrew language" section, part") and has its name from the first word with which it begins. During the year, all sections of the Pentateuch are read, and with the advent of the new year, reading begins in a new circle.

Part 8 of Pinkas is a schedule of reading sections by name, compiled for the years 1653-1654. It begins with the section "Vaethannan", August 1653, and ends with the section "Shellah lech", June 1654. Under each section title, the name of the person who read this section of the Torah is indicated (only in one case, the section "Vaethannan", two names are indicated). It is interesting to note that during one round of reading, the names of those who read the Torah section in Pinkas are not repeated. The reading of the Torah section in Kenas was considered an honorable task, and every respected and educated member of the community considered it their duty to periodically participate in the divine service as an okuvchi reader in the language of the Crimean Tatars. Therefore, the right to read prayers and sections of the Torah in kenas was acquired for a monetary contribution, which was called "maalot".

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The list of names in the graph shows that in the Karaite community of Kefe there were always about 50 educated men who knew the Hebrew language in which the service was conducted. Among them were people with the title of "ribby": Moshe, Yaakov, Elyahu Shelomo, Elyahu David and Moshe ha-Levi ben Elyahu ha-Levi, who compiled the schedule and wrote "I prayed" in the "Re" section with his own hand. All this indicates a rather high intellectual level of the Karaite community of Kefe.

In the graph, the name is fully pronounced, which makes it possible to read it as "Apata" or "Afata", as well as, taking into account the peculiarities of the Karaite letter," Apada "or"Afada". The name of one of the Karaite first printers who came to Chufut-Kale from Constantinople was Afeda Yeraka. This name is found in archival materials of the XIX-XX centuries, for example, Mikhail Afedovich Cohen-gazzan Nikolaeva in 1890-1903. Most likely, in all these cases, we are talking about the same name.

9. RECORDS OF DEATH (l. 18-21, Hebrew, text without diacritical marks).

Death records start at page 18 and end at page 21. This is where pinkas himself ends. A total of 66 entries have been preserved, beginning with the word "be-yom "("on a day"), followed by the day of the week, the day of the month and year of death, and then the name of the deceased. Some records indicate multiple deaths that occurred on the same day. Death records were kept in 1653, 1654, 1655, 1656, 1658, 1660, 1661 and 1662. In just 8 years, 81 people died, including 30 children and teenagers.

The last complete record of death in Pinkas is that of Murat, the daughter of David, who died on the first day of Sukkot in 1656. Pinkas ends at the 70th entry, from which only the first phrase "On the day..." has been preserved. Presumably, in the non-preserved part of pinkas, there were birth records and prenuptial agreements.

APPENDIX 1

Poem 2

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APPENDIX 2

APPENDIX 3

Act 21

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list of literature

Archive page / / Bulletin of the Spiritual Administration of religious organizations of Karaites of Ukraine. 2014. N 11. pp. 22-24.

Berthier-Delagard A. L. Tsennost ' monetnykh nominalov v Krymskom khanstve [The value of coin denominations in the Crimean Khanate]. 1914. N 51. pp. 153-186.

Kenasa in Jerusalem / / Karaite life. Book 2. 1911. pp. 79-80.

The first national Karaite Congress in Yevpatoria / / Karaite life. Book 1. 1911. pp. 78-79.

Sergeeva I., Hamray A. Sobranie pinkasov (zapadnykh knigi evreiskikh obshchestv) v fondakh instituta rukisi natsional'noi biblioteki Ukrainy im. V. I. Vernadskogo [Collection of pinkas (notebooks of Jewish communities) in the funds of the V. I. Vernadsky Institute of Manuscripts of the National Library of Ukraine]. Proceedings of the XIX International Annual Conference on Judaica, vol. III. Moscow: Sefer. 2012. p. 16.

Siddur gatefilot kemingag gakaraim. Part 4. Section "Zemmirot le Shabbat". Evpatoria: Mordechai Trishkan Printing House. 1836.

Siddur gatefilot kemingag gakaraim. Part IV. From the Vienna edition of 1854 in Vilna. 1892.

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