Posted By admin on February 17, 2024
Buttigieg swipes at congressional inaction on rail safety bill as Biden heads to East Palestine The Hill
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Posted By admin on February 15, 2024
PM Modi greets members of Indian Diaspora gathered at a hotel in Abu Dhabi The Economic Times
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PM Modi greets members of Indian Diaspora gathered at a hotel in Abu Dhabi - The Economic Times
Posted By admin on February 15, 2024
Sephardic Haredim are Jews of Sephardi and Mizrahi descent who are adherents of Haredi Judaism. Sephardic Haredim today constitute a significant stream of Haredi Judaism, alongside the Hasidim and Lita'im. An overwhelming majority of Sephardic Haredim reside in Israel, where Sephardic Haredi Judaism emerged and developed. Although there is a lack of consistency in many of the statistics regarding Haredim in Israel, it is thought that some 20% of Israel's Haredi population are Sephardic Haredim.[1][2] This figure is disputed by Shas, which claims that the proportion is "much higher than 20%", and cites voting patterns in Haredi cities to support its position.[3]
Sephardic Haredim differ from their Ashkenazi Hasidic and Litvishe counterparts in a number of significant ways. The central differentiating factor is that Sephardic Haredim follow the rulings and customs of their rabbis, which are rooted in the traditions of the Jews formerly from the Islamic world. Additional differences exist on issues such as political allegiance, as the vast majority of Sephardic Haredim are identified with Shas, while most Ashkenazi Haredim are identified with either United Torah Judaism or, to a lesser extent, HaEdah HaChareidis.
Sephardic Haredim as a community tend to be moderately supportive of Zionism, while maintaining a theological neutrality regarding the existence of the State of Israel. Ashkenazi Haredim as a community exhibit a broader spectrum of views. In 2010, the Shas party, which represents an overwhelming majority[clarification needed] of Sephardic Haredim, became the first Haredi political party to join the World Zionist Organization.[4]
The emergence of a coherent Sephardic stream of Haredi Judaism is a relatively recent development in Jewish history. In contrast to Ashkenazic communities, most Haredi leaders in the 19th-century rejected religious modernization trend, except for a few figures.[5] In the early 20th century, the dominant Sephardic Haredi institution was Porat Yosef Yeshiva in Jerusalem. Porat Yosef Yeshiva quickly became a reputable Sephardic institution, educating many students and even "exporting" Rabbinic leadership to Jewish communities in the Muslim world. Politically, it followed a position close to Agudath Yisrael. Alongside Porat Yosef Yeshiva, there were a number of Sephardic Haredi Rabbis, not affiliated with any particular institution nor with each other, who were strongly opposed to Zionism, the State of Israel, modernity, and secularism, much like the Askhenazi Edah HaChareidis. Their attempt to form a Sephardic counterpart to the Edah, HaEdah HaChareidit HaSpharadit, was largely unsuccessful, as it failed to attract a significant membership. Of these two groups, the dominant was undoubtedly Porat Yosef Yeshiva.
The second significant stage in the development of Sephardic Haredi Judaism occurred in the first decades following the establishment of the State of Israel. During this period, there was wave of Sephardic and Mizrahi Jews who were educated in Lita'i Haredi Yeshivas, and consequently adopted the worldview and lifestyle of the Ashkenazi Haredim. Both of these stages were largely unsuccessful in reaching the broader Sephardic community.
The latest, and undoubtedly the most successful and widespread, iteration of Sephardic Haredism was brought about by the advent of Shas. The most significant religious figure in this movement is Rabbi Ovadia Yosef, himself educated in Porat Yosef Yeshiva, who sought to defend and preserve the Sephardic Halacha from Ashkenazi influence, and to restore it to what he considers its purest and most correct form.
The most important and influential leader of present-day Sephardic Haredi community in Israel was Rabbi Ovadia Yosef, former Chief Rabbi of Israel and the spiritual leader of the Shas political party. He was considered the foremost religious authority by most Sephardic Yeshivas, especially large and influential ones such as Porat Yosef. In earlier periods, the key figures of the Sephardic Haredim included:
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Posted By admin on February 13, 2024
'We Were The Lucky Ones': Watch its trailer, know about struggles of Holocaust survivors during World War The Economic Times
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Posted By admin on February 11, 2024
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Inside Meta, a debate over when the word 'Zionist' is hate speech - The Washington Post
Posted By admin on February 9, 2024
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Posted By admin on February 6, 2024
Bay Area Holocaust survivors collection to be housed at Florida Holocaust Museum, USF St. Pete FOX 13 Tampa
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Posted By admin on February 6, 2024
Russia to summon Israeli envoy over criticism of its Hamas ties, Holocaust distortion The Times of Israel
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Posted By admin on February 6, 2024
Company accused of selling COVID-19 vaccines to rich gets $2M from Florida for Holocaust education gulflive.com
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Posted By admin on February 6, 2024
One of the first decisions that had to be made in conducting this study and analyzing its results was to answer the question, Who is a Jew? This is an ancient question with no single, timeless answer. On the one hand, being Jewish is a matter of religion the traditional, matrilineal definition of Jewish identity is founded on halakha (Jewish religious law). On the other hand, being Jewish also may be a matter of ancestry, ethnicity and cultural background. Jews (and non-Jews) may disagree on where to draw the line. Is an adult who has Jewish parents but who considers herself an atheist nevertheless Jewish, by virtue of her lineage? What about someone who has Jewish parents and has converted to Christianity? Or someone who has no known Jewish ancestry but is married to a Jew and has come to think of himself as Jewish, though he has not formally converted to Judaism?
Various readers will have their own answers to these questions. The approach taken in this survey was to cast the net widely, seeking to interview all adults who answer an initial set of questions (the screener) by saying (a) that their religion is Jewish, or (b) that aside from religion they consider themselves to be Jewish or partially Jewish, or (c) that they were raised Jewish or had at least one Jewish parent, even if they do not consider themselves Jewish today. Anyone who said yes to any of these questions was eligible for the main interview, which included many more questions detailing religious beliefs and practices; denominational affiliations such as Reform, Conservative and Orthodox; synagogue and Jewish community connections; the religious affiliation of parents, spouses, partners and children in the home; attitudes toward Jewish identity; social and political views; and demographic measures such as age and education. This wide-net approach gives readers (and scholars who later conduct secondary analysis of the survey data) a great deal of flexibility to apply whatever definitions of Jewish they think are appropriate.
This report analyzes the survey data using four main categories. These are defined to be as consistent as possible with previous major surveys of U.S. Jews (e.g., by counting as Jewish not just religious Jews but also people of Jewish upbringing, even if they are not religious) while still making intuitive sense to a general U.S. audience (e.g., by not counting as Jewish anyone who describes him/herself as a Christian or who does not consider him/herself Jewish). The categories are:
These first two groups constitute, for the purposes of this analysis, the net Jewish population. In addition, the survey interviewed:
Most of this report focuses on the net Jewish population (Jews by religion and Jews of no religion). Whenever the views or characteristics of U.S. Jews (or just Jews) are discussed, this refers to the combined categories of Jews by religion and Jews of no religion. The characteristics and attitudes of people of Jewish background and people with a Jewish affinity are discussed separately in Chapter 7 of this report.
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