Jewish emancipation in the context of "Disabilities (Jewish)"

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.

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.

Haredi Judaism (Hebrew: יהדות חֲרֵדִית, romanized: Yahadut Ḥaredit, IPA: [χaʁeˈdi]) is a branch of Orthodox Judaism that is characterized by its strict interpretation of religious sources and its accepted halakha (Jewish law) and traditions, in opposition to more accommodating values and practices. Its members are often referred to as ultra-Orthodox in English, a term considered pejorative by many of its adherents, who prefer the term strictly Orthodox or Haredi (plural: Haredim). Haredim regard themselves as the most authentic custodians of Jewish religious law and tradition which, in their opinion, is binding and unchangeable. They consider all other expressions of Judaism, including Modern Orthodoxy, as "deviations from God's laws", although other movements of Judaism would disagree.

Some scholars have suggested that Haredi Judaism is a reaction to societal changes, including political emancipation, the Haskalah movement derived from the Enlightenment, acculturation, secularization, religious reform in all its forms from mild to extreme, and the rise of the Jewish national movements. In contrast to Modern Orthodox Jews, Haredim segregate themselves from other parts of society, although some Haredi communities encourage young people to get a professional degree or establish a business. Furthermore, some Haredi groups, like Chabad-Lubavitch, encourage outreach to non-observant and unaffiliated Jews.

Reform Judaism, also known as Liberal Judaism or Progressive Judaism, is a major Jewish denomination that emphasizes the evolving nature of Judaism, the superiority of its ethical aspects to its ceremonial ones, and belief in a continuous revelation which is closely intertwined with human reason and not limited to the theophany at Mount Sinai. A liberal strand of Judaism, it is characterized by little stress on ritual and personal observance, regarding Jewish law as non-binding and the individual Jew as autonomous, and by a great openness to external influences and progressive values.

The origins of Reform Judaism lie in mid-19th-century Germany, where Rabbi Abraham Geiger and his associates formulated its basic principles, attempting to harmonize Jewish tradition with modern sensibilities in the age of emancipation. Understanding Jewish tradition in terms of historical-critical methods and modern philosophy, seeing it as constantly evolving, the early Reform movement sanctioned a conscious adaptation of religious life and the ommission of observances and beliefs considered irrelevant or superstitious. In the public sphere it removed parts of the liturgy pertaining to concepts discarded by it, like bodily resurrection of the dead or the restoration of the sacrifical cult in Jerusalem, and translated much of the prayer from Hebrew to the vernacular German. In the private sphere it condoned and legitimized the widespread abandonment of personal observance of dietary, Sabbath and other ritual laws. European Reform was often conservative, having to co-exist with traditionalist elements within long-established communities. Brought to America by German-born rabbis, the denomination gained prominence in the United States, flourishing from the 1860s to the 1930s in an era known as "Classical Reform". In the American setting, Reform Judaism was free to exercise its ideas without restriction, adopting a universalist approach with little place for Jewish particularism and disposing of most traditional practice. Almost all of the liturgy was in English, converts and male babies were not required to undergo circumcision, and many congregations celebreated the Sabbath also on Sunday. The arrival in America of numerous Eastern European Jewish immigrants, who were generally traditional, led to a renewed interest in observance and collective identity, officially enshrined by the 1937 Columbus platform. Since the 1970s, the movement has adopted a policy of inclusiveness and acceptance, inviting as many as possible to partake in its communities rather than adhering to strict theoretical clarity, becoming extremely diverse. It is strongly identified with progressive and liberal agendas in political and social terms, mainly under the traditional Jewish rubric tikkun olam ("repairing of the world"). Tikkun olam is a central motto of Reform Judaism, and acting in its name is one of the main channels for adherents to express their affiliation. The movement's most significant center is in North America.

Ashkenazi Jews (/ˌɑːʃkəˈnɑːzi, ˌæʃ-/ A(H)SH-kə-NAH-zee; also known as Ashkenazic Jews) Ashkenazis or Ashkenazim form a distinct subgroup of the Jewish diaspora that emerged in the Holy Roman Empire in the Early Middle Ages, originating from the Jewish communities who lived in the 10th century in the Rhineland valley and in neighbouring France before migrating eastward after the Crusades. Facing persecution in Western Europe, particularly following the Black Death in the 14th century, the bulk of the Ashkenazi Jews migrated to the Kingdom of Poland, at the encouragement of Casimir III the Great and his successors, making Poland the main centre of Ashkenazi Jewry until the Holocaust.

They traditionally follow the German rite synagogue ritual and speak Yiddish, an offshoot of Middle High German written in a variety of the Hebrew script, with significant Hebrew, Aramaic and Slavic influence. Hebrew, on the other hand, was primarily used as a literary and sacred language until its 20th-century revival as a common language in Israel. Ashkenazim adapted their traditions to Europe, and underwent a transformation in their interpretation of Judaism. In the late 18th and 19th centuries, Jews who remained in or returned to historical German lands experienced a cultural reorientation. Under the influence of the Haskalah and the struggle for emancipation, as well as the intellectual and cultural ferment in urban centres, some gradually abandoned Yiddish in favor of German and developed new forms of Jewish religious life and cultural identity. Throughout the centuries, Ashkenazim made significant contributions to Europe's philosophy, scholarship, literature, art, music, and science.

The history of the Jews in Europe spans a period of over two thousand years. Jews, a Semitic people descending from the Judeans of Judea in the Southern Levant, began migrating to Europe just before the rise of the Roman Empire (27 BCE), although Alexandrian Jews had already migrated to Rome, and some Gentiles had undergone Judaization on a few occasions. A notable early event in the history of the Jews in the Roman Empire was the 63 BCE siege of Jerusalem, where Pompey had interfered in the Hasmonean civil war.

Jews have had a significant presence in European cities and countries since the fall of the Roman Empire, including Italy, Spain, Portugal, France, the Netherlands, Germany, Poland, and Russia. In Spain and Portugal in the late fifteenth century, the monarchies forced Jews to either convert to Christianity or leave and they established offices of the Inquisition to enforce Catholic orthodoxy of converted Jews. These actions shattered Jewish life in Iberia and saw mass migration of Sephardic Jews to escape religious persecution. Many resettled in the Netherlands and re-judaized, starting in the late sixteenth and early seventeenth centuries. In the religiously tolerant, Protestant Dutch Republic Amsterdam prospered economically and as a center of Jewish cultural life, the "Dutch Jerusalem". Ashkenazi Jews lived in communities under continuous rabbinic authority. In Europe Jewish communities were largely self-governing autonomous under Christian rulers, usually with restrictions on residence and economic activities. In Poland, from 1264 (from 1569 also in Lithuania as part of the Polish–Lithuanian Commonwealth), under the Statute of Kalisz until the partitions of the Polish–Lithuanian Commonwealth in 1795, Jews were guaranteed legal rights and privileges. The law in Poland after 1264 (in the Polish–Lithuanian Commonwealth in consequence) toward Jews was one of the most inclusive in Europe. The French Revolution removed legal restrictions on Jews, making them full citizens. Napoleon implemented Jewish emancipation as his armies conquered much of Europe. Emancipation often brought more opportunities for Jews and many integrated into larger European society and became more secular rather than remaining in cohesive Jewish communities.

The history of the Jews in France deals with Jews and Jewish communities in France since at least the Early Middle Ages. France was a centre of Jewish learning in the Middle Ages, but persecution increased over time, including multiple expulsions and returns. During the French Revolution in the late 18th century, on the other hand, France was the first European country to emancipate its Jewish population. Antisemitism still occurred in cycles and reached a high in the 1890s, as shown during the Dreyfus affair, and in the 1940s, under Nazi occupation and the Vichy regime.

Before 1919, most French Jews lived in Paris, with many being very proud to be fully assimilated into French culture, and they comprised an upscale subgroup. A more traditional Judaism was based in Alsace-Lorraine, which was recovered by The German Empire in 1871 and taken by France in 1918 following World War I. In addition, numerous Jewish refugees and immigrants came from Russia and eastern and central Europe in the early 20th century, changing the character of French Judaism in the 1920s and 1930s. These new arrivals were much less interested in assimilation into French culture. Some supported such new causes as Zionism, the Popular Front and communism, the latter two being popular among the French political left.