Sephardi Jews in the context of "Halakha"

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 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.

Sephardi Hebrew (or Sepharadi Hebrew; Hebrew: עברית ספרדית, romanized: Ivrit Sefardit, Ladino: Ebreo de los Sefaradim) is the pronunciation system for Biblical Hebrew favored for liturgical use by Sephardi Jews. Its phonology was influenced by contact languages such as Spanish and Portuguese, Judaeo-Spanish (Ladino), Judeo-Arabic dialects, and Modern Greek.

Minorities in Greece are small in size compared to Balkan regional standards, and the country is largely ethnically homogeneous. This is mainly due to the population exchanges between Greece and neighboring Turkey (Convention of Lausanne) and Bulgaria (Treaty of Neuilly), which removed most Muslims (with the exception of the Muslims of Western Thrace) and those Christian Slavs who did not identify as Greeks from Greek territory. The treaty also provided for the resettlement of ethnic Greeks from those countries, later to be followed by refugees. There is no official information for the size of the ethnic, linguistic and religious minorities because asking the population questions pertaining to the topic have been abolished since 1951.

The main officially recognized "minority" (μειονότητα, meionótita) is the Muslim minority (μουσουλμανική μειονότητα, mousoulmanikí meionótita) in Thrace, Northern Greece, which numbered 120,000 according to the 2001 census and mainly consists of Western Thrace Turks, Pomaks (both mainly inhabiting Western Thrace), and also Romani, found particularly in central and Northern Greece. Other recognized minority groups are the Armenians numbering approximately 35,000, and the Jews (Sephardim and Romaniotes) numbering approximately 5,500.

The Knesset Eliyahoo Synagogue (Hebrew: בית הכנסת אליהו, lit. 'Gathering of Elijah'), also Knesset Eliyahu and the Blue Synagogue, is an Orthodox Jewish congregation and synagogue, located at 55, Dr. V.B. Gandhi Marg, in the Kala Ghoda neighborhood, Fort, in downtown Mumbai, in the state of Maharashtra, India. Completed in 1884, it is the second oldest Sephardic synagogue in Mumbai. The Taj Mahal Palace Hotel, and Oberoi Trident are nearby.

The synagogue was established by Jacob Elias Sassoon and the building is maintained by the Jacob Sassoon Trust. The building's significance is attributed to its Jewish traditions as well as Indian and English colonial influences. It was designed by the British architectural firm Gostling & Morris of Bombay. The basement part of the edifice is built in stone masonry and the superstructure is built in brick masonry. The exterior facade of the synagogue was painted turquoise, was returned to its original colour of white, with bright indigo boarders during a restoration process in 2018–2019. The sanctuary within the interior of the building is in western direction, towards Jerusalem.

A mezuzah (Hebrew: מְזוּזָה "doorpost"; plural: מְזוּזוֹת‎ mezuzot) is a piece of parchment inscribed with specific Hebrew verses from the Torah, which Jews affix in a small case to the doorposts of their homes. These verses are the Biblical passages in which the use of a mezuzah is commanded (Deuteronomy 6:4–9 and 11:13–21); they also form part of the Shema prayer.

According to traditional Jewish law, a mezuzah must be placed on every post-and-lintel entrance to a residence, courtyard, or city. Since the time of Meir of Rothenburg (c. 1215–1293), religious Jews have increasingly also placed mezuzot on the entrances to non-residential buildings such as synagogues and offices, and on each internal doorway of the home or building, with the exception of bathrooms (where the name of God is forbidden) and small closets.