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roistic system. In this respect then a reading of Aaron ben Elijah's "Ez Hayim" (Tree of Life)360 affects us like a breath from a foreign clime, like the odor of a thing long buried. And yet Aaron ben Elijah was a contemporary of Levi ben Gerson. He was born about 1300, and died in 1369. He lived in Nicomedia, Cairo, Constantinople. The reason for the antiquated appearance of his work lies in the fact that he was a Karaite, and the Karaites never got beyond the Mu'tazilite point of view. Karaism was only a sect and never showed after the days of Saadia anything like the life and enthusiastic activity of the great body of Rabbanite Judaism, which formed the great majority of the Jewish people. The Karaites had their important men in Halaka as well as in religious philosophy and Biblical exegesis. Solomon ben Yeroham, Joseph Ha-Maor (Al-Kirkisani), Joseph Al Basir (p. 48 ff.), Jeshua ben Judah (p. 55 ff.), Yefet Ha-Levi, Judah Hadassi, Aaron ben Joseph—all these were prominent in Karaitic literature. But they cannot be compared to the great men among the Rabbanites. There was no Maimonides among them. And Aaron ben Elijah cherished the ambition of being to the Karaites what Maimonides was to the Rabbanites. Accordingly he undertook to compose three works representing the three great divisions of Karaitic Judaism—a book of Laws, a work on Biblical exegesis and a treatise on religious philosophy. The last was written first, having been composed in 1346. The "Sefer Ha-Mizvot," on the religious commandments, was written in 1354, and his exegetical work, known as "Keter Torah" (The Crown of the Law) was published in 1362. It is the first that interests us, the "Ez Hayyim." As was said before, this book is closely modelled upon the "More Nebukim," though the arrangement is different, being more logical than that of the "Guide." Instead of beginning, as Maimonides does, with interpreting the anthropomorphic expressions in the Bible, which is followed by a treatment of the divine attributes, long before the existence of God has been proved or even the fundamental principles laid down upon which are based the proofs of the existence of God, Aaron ben Elijah more naturally begins with the basal doctrines of physics and metaphysics, which he then utilizes in discussing the existence of God. As Maimonides brought to a focus all the speculation on philosophy and religion as it was handed down to him by Arab and Jew, and