Ashkenazi Jews in the context of "Upper Hungary"

Halakha (/hɑːˈlɔːxə/ hah-LAW-khə; Hebrew: הֲלָכָה, romanized: hălāḵā, Sephardic: [halaˈχa]), is the collective body of Jewish religious laws that are derived from the Written and Oral Torah. Halakha is based on biblical commandments (mitzvot), subsequent Talmudic and rabbinic laws, and the customs and traditions which were compiled in the many books such as the Shulchan Aruch or Mishneh Torah. Halakha is often translated as "Jewish law", although a more literal translation might be "the way to go" or "the way of walking". The word is derived from the root ה–ל–כ, which refers to concepts related to "to go", "to walk". Halakha not only guides religious practices and beliefs; it also guides numerous aspects of day-to-day life.

Historically, widespread observance of the laws of the Torah is first in evidence beginning in the second century BCE, and some say that the first evidence was even earlier. In the Jewish diaspora, halakha served many Jewish communities as an enforceable avenue of law — both civil and religious, since no differentiation of them exists in classical Judaism. Since the Jewish Enlightenment (Haskalah) and Jewish emancipation, some have come to view the halakha as less binding in day-to-day life, because it relies on rabbinic interpretation, as opposed to the authoritative, canonical text which is recorded in the Hebrew Bible. Under contemporary Israeli law, certain areas of Israeli family and personal status law are, for Jews, under the authority of the rabbinic courts, so they are treated according to halakha. Some minor differences in halakha are found among Ashkenazi Jews, Mizrahi Jews, Sephardi Jews, Yemenite, Ethiopian and other Jewish communities which historically lived in isolation.

Sephardic Jews, also known as Sephardi Jews or Sephardim, and rarely as Iberian Peninsular Jews, are a Jewish diaspora population associated with the historic Jewish communities of the Iberian Peninsula (Spain and Portugal) and their descendants. The term "Sephardic" comes from Sepharad, the Hebrew word for Iberia. These communities flourished for centuries in Iberia until they were expelled in the late 15th century. Over time, "Sephardic" has also come to refer more broadly to Jews, particularly in the Middle East and North Africa, who adopted Sephardic religious customs and legal traditions, often due to the influence of exiles. In some cases, Ashkenazi Jews who settled in Sephardic communities and adopted their liturgy are also included under this term. Today, Sephardic Jews form a major component of the global Jewish population, with the largest population living in Israel.

The earliest documented Jewish presence in the Iberian Peninsula dates to the Roman period, beginning in the first centuries CE. After facing persecution under the Pagan and later Christian Visigothic Kingdom, Jewish communities flourished for centuries under Muslim rule in Al-Andalus following the Umayyad conquest (711–720s), a period often seen as a golden age. Their status declined under the radical Almoravid and Almohad dynasties and during the Christian Reconquista. In 1391, anti-Jewish riots in Castile and Aragon led to massacres and mass forced conversions. In 1492, the Alhambra Decree by the Catholic Monarchs expelled Jews from Spain, and in 1496, King Manuel I of Portugal issued a similar edict. These events led to migrations, forced conversions, and executions. Sephardic Jews dispersed widely: many found refuge in the Ottoman Empire, settling in cities such as Istanbul, Salonica, and İzmir; others relocated to North African centers like Fez, Algiers, and Tunis; Italian ports including Venice and Livorno; and parts of the Balkans, the Levant (notably Safed), and the Netherlands (notably Amsterdam). Smaller communities also emerged in France, England, and the Americas, where Sephardim often played key roles in commerce and diplomacy.

Avram Noam Chomsky (born December 7, 1928) is an American professor and public intellectual known for his work in linguistics, political activism, and social criticism. Sometimes called "the father of modern linguistics", Chomsky is also a major figure in analytic philosophy and one of the founders of the field of cognitive science. He is a laureate professor of linguistics at the University of Arizona and an institute professor emeritus at the Massachusetts Institute of Technology (MIT). Among the most cited living authors, Chomsky has written more than 150 books on topics such as linguistics, war, and politics. In addition to his work in linguistics, since the 1960s Chomsky has been an influential voice on the American left as a consistent critic of U.S. foreign policy, contemporary capitalism, and corporate influence on political institutions and the media.

Born to Ashkenazi Jewish immigrants in Philadelphia, Chomsky developed an early interest in anarchism from alternative bookstores in New York City. He studied at the University of Pennsylvania. During his postgraduate work in the Harvard Society of Fellows, Chomsky developed the theory of transformational grammar for which he earned his doctorate in 1955. That year he began teaching at MIT, and in 1957 emerged as a significant figure in linguistics with his landmark work Syntactic Structures, which played a major role in remodeling the study of language. From 1958 to 1959 Chomsky was a National Science Foundation fellow at the Institute for Advanced Study. He created or co-created the universal grammar theory, the generative grammar theory, the Chomsky hierarchy, and the minimalist program. Chomsky also played a pivotal role in the decline of linguistic behaviorism, and was particularly critical of the work of B. F. Skinner.

Jewish philosophy (Hebrew: פילוסופיה יהודית) includes all philosophy carried out by Jews or in relation to the religion of Judaism. Until the modern Haskalah (Jewish Enlightenment) and Jewish emancipation, Jewish philosophy was preoccupied with attempts to reconcile coherent new ideas into the tradition of Rabbinic Judaism, thus organizing emergent ideas that are not necessarily Jewish into a uniquely Jewish scholastic framework and worldview. With their admission into broader modern society, Jews with secular educations embraced or developed entirely new philosophies to meet the world's demands in which they now found themselves.

Medieval rediscovery of ancient Greek philosophy among the Geonim of 10th-century Babylonian academies brought rationalist philosophy into Biblical-Talmudic Judaism. During the Geonic period, philosophy was generally in competition with Kabbalah. Both schools would become part of classic Rabbinic literature, though the decline of scholastic rationalism coincided with historical events that drew Jews to the Kabbalistic approach. For the Ashkenazi Jews of Western Europe, emancipation and encounters with secular thought from the 18th century onwards altered how philosophy was viewed. Ashkenazi Jews in Eastern Europe and Sephardi communities had comparatively later, more ambivalent interactions with secular cultures than those of Western Europe. In the varied responses to modernity, Jewish philosophical ideas were developed across a range of emerging religious movements. These developments could be seen as either the continuation of or breaks from the canon of Rabbinic philosophy of the Middle Ages and the other historical dialectic aspects of Jewish thought, resulting in diverse contemporary Jewish attitudes to philosophical methods.

The Second Polish Republic, officially known at the time as the Republic of Poland, was a country in Central and Eastern Europe that existed between 7 October 1918 and 6 October 1939 after being established in the final stage of World War I. The Second Republic was taken over in 1939, after it was invaded by Nazi Germany, the Soviet Union, and the Slovak Republic, marking the beginning of the European theatre of the Second World War. The Polish government-in-exile was established in Paris and later London after the fall of France in 1940.

When, after several regional conflicts, most importantly the victorious Polish-Soviet war, the borders of the state were finalized in 1922, Poland's neighbours were Czechoslovakia, Germany, the Free City of Danzig, Lithuania, Latvia, Romania, and the Soviet Union. It had access to the Baltic Sea via a short strip of coastline known as the Polish Corridor on either side of the city of Gdynia. Between March and August 1939, Poland also shared a border with the then-Hungarian governorate of Subcarpathia. In 1938, the Second Republic was the sixth largest country in Europe. According to the 1921 census, the number of inhabitants was 25.7 million. By 1939, just before the outbreak of World War II, this had grown to an estimated 35.1 million. Almost a third of the population came from minority groups: 13.9% Ukrainians; 10% Ashkenazi Jews; 3.1% Belarusians; 2.3% Germans and 3.4% Czechs and Lithuanians. At the same time, a significant number of ethnic Poles lived outside the country's borders.

The Chief Rabbinate of Israel (Hebrew: הָרַבָּנוּת הָרָאשִׁית לְיִשְׂרָאֵל, romanized: Ha-Rabbanut Ha-Rashit Li-Yisra'el) is recognized by Israeli law as the supreme rabbinic authority for Judaism in Israel. It was established in 1921 under the British Mandate and operates on the basis of the Chief Rabbinate of Israel Law, 5740-1980. The Chief Rabbinate Council assists the two Chief Rabbis, who alternate in its presidency. It has legal and administrative authority to organize religious arrangements for Israeli Jews. It also responds to halakhic questions submitted by Jewish public bodies in the Jewish diaspora. The Council sets, guides, and supervises agencies within its authority.

The Chief Rabbinate of Israel consists of two Chief Rabbis: an Ashkenazi rabbi and a Sephardi rabbi; the latter is known as the Rishon leZion. The Chief Rabbis are elected for 10-year terms. The present Sephardi Chief Rabbi is David Yosef, and the Ashkenazi Chief Rabbi is Kalman Ber, both of whom began their terms in 2024.

The Old Yishuv (Hebrew: היישוב הישן, haYishuv haYashan) were the Jewish communities of the region of Palestine during the Ottoman period, up to the onset of Zionist aliyah waves, and the consolidation of the new Yishuv by the end of World War I. Unlike the new Yishuv, characterized by secular and Zionist ideologies promoting labor and self-sufficiency, the Old Yishuv primarily consisted of religious Jews who relied on external donations (halukka) for support.

The Old Yishuv evolved following a significant decline in Jewish communities across the region during late antiquity and the early Middle Ages, and was composed of three clusters. Firstly, Ladino-speaking Sephardic Jewish communities settled in the region during the late Mamluk and early Ottoman periods, alongside Arabic-speaking Musta'arabi communities, who had already been living there since before the coming of Islam and had been culturally and linguistically Arabized. Secondly, Ashkenazi Jews emigrated from Europe in the 18th and early 19th centuries, forming another group. A third wave of Yishuv members arrived in the late 19th century, hailing from Europe, North Africa, Yemen, Persia, and the Caucasus. These migrations gave rise to two distinct communities within the Old Yishuv—the Sephardim (including Musta'arabim) and the Askhenazim.

Yemenite Jews, also known as Yemeni Jews or Temanim (Hebrew: יהודי תימן, romanized: Yehudei Teman; Arabic: اليهود اليمنيون, romanized: al-yahūd al-yamaniyyūn), are a Jewish diaspora group who live or once lived in Yemen and their descendants who maintain their customs. After several waves of persecution, the vast majority of Yemenite Jews emigrated to Israel in Operation Magic Carpet between June 1949 and September 1950. Most Yemenite Jews now live in Israel, with smaller communities in the United States and elsewhere. As of 2024, reputedly only one Jew, Levi Marhabi, remains in Yemen. However, Ynet cited local sources stating that the actual number is five.

Yemenite Jews observe a unique religious tradition that distinguishes them from Ashkenazi Jews, Sephardic Jews, and other Jewish groups. They have been described as "the most Jewish of all Jews" and "the ones who have preserved the Hebrew language the best". Yemeni Jews are considered Mizrahi or "Eastern" Jews. However, they differ from other Mizrahis, who have undergone a process of total or partial assimilation to Sephardic law and customs. While the Shami Yemeni Jews did adopt a Sephardic-influenced rite, this was primarily due to it being forced upon them, and did not reflect a demographic or general cultural shift among the vast majority of Yemenite Jews.

The Shulchan Aruch (Hebrew: שֻׁלְחָן עָרוּך, romanized: šulḥān ʿaruḵ, lit. 'Set Table' [ʃulˈħɔn ʕaˈruχ]), often called "the Code of Jewish Law", is the most widely consulted of the various legal codes in Rabbinic Judaism. It was authored in the city of Safed in what is now Israel by Joseph Karo in 1563 and published in Venice two years later. Together with its commentaries, it is the most widely accepted compilation of halakha or Jewish law ever written.

The halachic rulings in the Shulchan Aruch generally follow Sephardic law and customs, whereas Ashkenazi Jews generally follow the halachic rulings of Moses Isserles, whose glosses to the Shulchan Aruch note where the Sephardic and Ashkenazi customs differ. These glosses are widely referred to as the mappā "tablecloth" to the "Set Table". Almost all published editions of the Shulchan Aruch include this gloss, and the term has come to denote both Karo's work as well as Isserles', with Karo usually referred to as "the Meḥabbēr" (הַמְחַבֵּר, "Author") and Isserles as "the Rema" (a Hebrew acronym of his name).