The Talmud is the central text of Rabbinic Judaism and the primary source of Jewish religious law and Jewish theology. Until the advent of modernity, in nearly all Jewish communities, the Talmud was the centerpiece of Jewish cultural life and was foundational to "all Jewish thought and aspirations", serving as "the guide for the daily life" of Jews; the term "Talmud" refers to the collection of writings named the Babylonian Talmud, although there is an earlier collection known as the Jerusalem Talmud. It may traditionally be called Shas, a Hebrew abbreviation of shisha sedarim, or the "six orders" of the Mishnah; the Talmud has two components. The term "Talmud" may refer to either the Gemara alone; the entire Talmud consists of 63 tractates, in standard print is over 6,200 pages long. It is written in Mishnaic Hebrew and Jewish Babylonian Aramaic and contains the teachings and opinions of thousands of rabbis on a variety of subjects, including halakha, Jewish ethics, customs, history and many other topics.
The Talmud is the basis for all codes of Jewish law, is quoted in rabbinic literature. Talmud translates as "instruction, learning", from a root LMD "teach, study". Jewish scholarship was oral. Rabbis expounded and debated the Torah and discussed the Tanakh without the benefit of written works, though some may have made private notes, for example of court decisions; this situation changed drastically as the result of the destruction of the Jewish commonwealth and the Second Temple in the year 70 and the consequent upheaval of Jewish social and legal norms. As the rabbis were required to face a new reality—mainly Judaism without a Temple and Judea without at least partial autonomy—there was a flurry of legal discourse and the old system of oral scholarship could not be maintained, it is during this period. The oldest full manuscript of the Talmud, known as the Munich Talmud, dates from 1342 and is available online; the process of "Gemara" proceeded in what were the two major centers of Jewish scholarship and Babylonia.
Correspondingly, two bodies of analysis developed, two works of Talmud were created. The older compilation is called the Talmud Yerushalmi, it was compiled in the 4th century in Galilee. The Babylonian Talmud was compiled about the year 500; the word "Talmud", when used without qualification refers to the Babylonian Talmud. While the editors of Jerusalem Talmud and Babylonian Talmud each mention the other community, most scholars believe these documents were written independently. Here the argument from silence is convincing." The Jerusalem Talmud known as the Palestinian Talmud, or Talmuda de-Eretz Yisrael, was one of the two compilations of Jewish religious teachings and commentary, transmitted orally for centuries prior to its compilation by Jewish scholars in the Land of Israel. It is a compilation of teachings of the schools of Tiberias and Caesarea, it is written in Jewish Palestinian Aramaic, a Western Aramaic language that differs from its Babylonian counterpart. This Talmud is a synopsis of the analysis of the Mishnah, developed over the course of nearly 200 years by the Academies in Galilee Because of their location, the sages of these Academies devoted considerable attention to analysis of the agricultural laws of the Land of Israel.
Traditionally, this Talmud was thought to have been redacted in about the year 350 by Rav Muna and Rav Yossi in the Land of Israel. It is traditionally known as the Talmud Yerushalmi, but the name is a misnomer, as it was not prepared in Jerusalem, it has more been called "The Talmud of the Land of Israel". Its final redaction belongs to the end of the 4th century, but the individual scholars who brought it to its present form cannot be fixed with assurance. By this time Christianity had become the state religion of the Roman Empire and Jerusalem the holy city of Christendom. In 325, Constantine the Great, the first Christian emperor, said "let us have nothing in common with the detestable Jewish crowd." This policy made a Jew an pauper. The compilers of the Jerusalem Talmud lacked the time to produce a work of the quality they had intended; the text is not easy to follow. The apparent cessation of work on the Jerusalem Talmud in the 5th century has been associated with the decision of Theodosius II in 425 to suppress the Patriarchate and put an end to the practice of semikhah, formal scholarly ordination.
Some modern scholars have questioned this connection. Despite its incomplete state, the Jerusalem Talmud remains an indispensable source of knowledge of the development of the Jewish Law in the Holy Land, it was an important resource in the study of the Babylonian Talmud by the Kairouan school of Chana
In Judaism, a rabbi is a teacher of Torah. The basic form of the rabbi developed in the Pharisaic and Talmudic era, when learned teachers assembled to codify Judaism's written and oral laws; the first sage for whom the Mishnah uses the title of rabbi was Yohanan ben Zakkai, active in the early-to-mid first century AD. In more recent centuries, the duties of a rabbi became influenced by the duties of the Protestant Christian minister, hence the title "pulpit rabbis", in 19th-century Germany and the United States rabbinic activities including sermons, pastoral counseling, representing the community to the outside, all increased in importance. Within the various Jewish denominations there are different requirements for rabbinic ordination, differences in opinion regarding, to be recognized as a rabbi. For example, Orthodox Judaism does not ordain women as rabbis. Non-Orthodox movements have chosen to do so for what they view as halakhic reasons as well as ethical reasons; the Hebrew word "master" רב rav, which means "great one", is the original Hebrew form of the title.
The form of the title in English and many other languages derives from the possessive form in Hebrew of rav: רַבִּי rabbi, meaning "My Master", the way a student would address a master of Torah. The word Rav in turn derives from the Semitic root ר-ב-ב, which in biblical Aramaic means "great" in many senses, including "revered", but appears as a prefix in construct forms. Although the usage rabbim "many" "the majority, the multitude" occurs for the assembly of the community in the Dead Sea scrolls there is no evidence to support an association with the title "Rabbi." The root is cognate to Arabic ربّ rabb, meaning "lord". As a sign of great respect, some great rabbis are called "The Rav". Rabbi is not an occupation found in the Hebrew Bible, ancient generations did not employ related titles such as Rabban, Ribbi, or Rab to describe either the Babylonian sages or the sages in Israel; the titles "Rabban" and "Rabbi" are first mentioned in the Mishnah. The term was first used for Rabban Gamaliel the elder, Rabban Simeon his son, Rabban Johanan ben Zakkai, all of whom were patriarchs or presidents of the Sanhedrin in the first century.
The title "Rabbi" occurs in the books of Matthew and John in the New Testament, where it is used in reference to "Scribes and Pharisees" as well as to Jesus. Sephardic and Yemenite Jews pronounce this word רִבִּי ribbī. Other variants are rəvī and, in Yiddish, rebbə; the word could be compared to the Syriac word ܪܒܝ rabi. In ancient Hebrew, rabbi was a proper term of address while speaking to a superior, in the second person, similar to a vocative case. While speaking about a superior, in the third person one could say rabbo; the term evolved into a formal title for members of the Patriarchate. Thus, the title gained an irregular plural form: רַבָּנִים rabbanim, not רַבָּי rabbay; the governments of the kingdoms of Israel and Judah were based on a system that included the Jewish kings, the Jewish prophets, the legal authority of the high court of Jerusalem, the Great Sanhedrin, the ritual authority of the priesthood. Members of the Sanhedrin had to receive their ordination in an uninterrupted line of transmission from Moses, yet rather than being referred to as rabbis they were called priests or scribes, like Ezra, called in the Bible "Ezra, the priest, the scribe, a scribe of the words of God's commandments and of His statutes unto Israel."
"Rabbi" as a religious title does not appear in the Hebrew Bible. All of the above personalities would have been expected to be steeped in the wisdom of the Torah and the commandments, which would have made them "rabbis" in the modern sense of the word; this is illustrated by a two-thousand-year-old teaching in the Mishnah, Ethics of the Fathers, which observed about King David, "One who learns from their companion a single chapter, a single halakha, a single verse, a single Torah statement, or a single letter, must treat them with honor. For so we find with David King of Israel, who learned nothing from Ahitophel except two things, yet called him his teacher, his guide, his intimate, as it is said:'You are a man of my measure, my guide, my intimate'. One can derive from this the following: If David King of Israel who learned nothing from Ahitophel except for two things, called him his teacher, his guide, his intimate, one who learns from their companion a single chapter, a single halakha, a single verse, a single statement, or a single letter, how much more must they treat them with honor.
And honor is due only for Torah, as it is said:'The wise shall inherit honor','and the perfect shall inherit good'. And only Torah is good, as it is said:'I have given you a good teaching, do not forsake My Torah'." With the destruction of the two Temples in Jerusalem, the end of the Jewish monarchy, the decline of the dual institutions of prophets and the priesthood, the focus of scholarly and spiritual leadership within the Jewish people shifted to the sages of the Men of the Great Assembly. This assembly was composed of the earliest group of "rabbis" in the mor
Ashkenazi Jews known as Ashkenazic Jews or Ashkenazim, are a Jewish diaspora population who coalesced in the Holy Roman Empire around the end of the first millennium. The traditional diaspora language of Ashkenazi Jews is Yiddish, developed after they had moved into northern Europe: beginning with Germany and France in the Middle Ages. For centuries they used Hebrew only as a sacred language, until the revival of Hebrew as a common language in Israel. Throughout their time in Europe, Ashkenazim have made many important contributions to its philosophy, literature, art and science; the term "Ashkenazi" refers to Jewish settlers who established communities along the Rhine river in Western Germany and in Northern France dating to the Middle Ages. Once there, they adapted traditions carried from Babylon, the Holy Land, the Western Mediterranean to their new environment; the Ashkenazi religious rite developed in cities such as Mainz and Troyes. The eminent French Rishon rabbi Shlomo Itzhaki would have a significant influence on the Jewish religion.
In the late Middle Ages, due to religious persecution, the majority of the Ashkenazi population shifted eastward, moving out of the Holy Roman Empire into the areas part of the Polish–Lithuanian Commonwealth. In the course of the late 18th and 19th centuries, those Jews who remained in or returned to the German lands generated a cultural reorientation; the Holocaust of the Second World War decimated the Ashkenazim, affecting every Jewish family. It is estimated that in the 11th century Ashkenazi Jews composed three percent of the world's total Jewish population, while an estimate made in 1930 had them as 92 percent of the world's Jews. Prior to the Holocaust, the number of Jews in the world stood at 16.7 million. Statistical figures vary for the contemporary demography of Ashkenazi Jews, ranging from 10 million to 11.2 million. Sergio Della Pergola, in a rough calculation of Sephardic and Mizrahi Jews, implies that Ashkenazi Jews make up less than 74% of Jews worldwide. Other estimates place Ashkenazi Jews as making up about 75% of Jews worldwide.
Genetic studies on Ashkenazim—researching both their paternal and maternal lineages—suggest a predominant amount of shared Middle Eastern ancestry, complemented by varying percentages of European admixture. These studies have arrived at diverging conclusions regarding both the degree and the sources of their European ancestry, have focused on the extent of the European genetic origin observed in Ashkenazi maternal lineages. Ashkenazi Jews are popularly contrasted with Sephardi Jews, who descend from Jews who settled in the Iberian Peninsula, Mizrahi Jews, who descend from Jews who remained in the Middle East; the name Ashkenazi derives from the biblical figure of Ashkenaz, the first son of Gomer, son of Japhet, son of Noah, a Japhetic patriarch in the Table of Nations. The name of Gomer has been linked to the ethnonym Cimmerians. Biblical Ashkenaz is derived from Assyrian Aškūza, a people who expelled the Cimmerians from the Armenian area of the Upper Euphrates, whose name is associated with the name of the Scythians.
The intrusive n in the Biblical name is due to a scribal error confusing a vav ו with a nun נ. In Jeremiah 51:27, Ashkenaz figures as one of three kingdoms in the far north, the others being Minni and Ararat corresponding to Urartu, called on by God to resist Babylon. In the Yoma tractate of the Babylonian Talmud the name Gomer is rendered as Germania, which elsewhere in rabbinical literature was identified with Germanikia in northwestern Syria, but became associated with Germania. Ashkenaz is linked to Scandza/Scanzia, viewed as the cradle of Germanic tribes, as early as a 6th-century gloss to the Historia Ecclesiastica of Eusebius. In the 10th-century History of Armenia of Yovhannes Drasxanakertc'i Ashkenaz was associated with Armenia, as it was in Jewish usage, where its denotation extended at times to Adiabene, Khazaria and areas to the east, his contemporary Saadia Gaon identified Ashkenaz with the Saquliba or Slavic territories, such usage covered the lands of tribes neighboring the Slavs, Eastern and Central Europe.
In modern times, Samuel Krauss identified the Biblical "Ashkenaz" with Khazaria. Sometime in the Early Medieval period, the Jews of central and eastern Europe came to be called by this term. Conforming to the custom of designating areas of Jewish settlement with biblical names, Spain was denominated Sefarad, France was called Tsarefat, Bohemia was called the Land of Canaan. By the high medieval period, Talmudic commentators like Rashi began to use Ashkenaz/Eretz Ashkenaz to designate Germany, earlier known as Loter, where in the Rhineland communities of Speyer and Mainz, the most important Jewish communities arose. Rashi uses leshon Ashkenaz to describe German speech, Byzantium and Syrian Jewish letters referred to the Crusaders as Ashkenazim. Given the close links between the Jewish communities of France a
Order of St Michael and St George
The Most Distinguished Order of Saint Michael and Saint George is a British order of chivalry founded on 28 April 1818 by George, Prince Regent King George IV, while he was acting as regent for his father, King George III. It is named in honour of St Michael and St George; the Order of St Michael and St George was awarded to those holding commands or high position in the Mediterranean territories acquired in the Napoleonic Wars, was subsequently extended to holders of similar office or position in other territories of the British Empire. It is at present awarded to men and women who hold high office or who render extraordinary or important non-military service in a foreign country, can be conferred for important or loyal service in relation to foreign and Commonwealth affairs; the Order includes three classes, in descending order of seniority and rank: Knight Grand Cross or Dame Grand Cross Knight Commander or Dame Commander Companion It is used to honour individuals who have rendered important services in relation to Commonwealth or foreign nations.
People are appointed to the Order rather than awarded it. British Ambassadors to foreign nations are appointed as KCMGs or CMGs. For example, the former British Ambassador to the United States, Sir David Manning, was appointed a CMG when he worked for the British Foreign and Commonwealth Office, after his appointment as British Ambassador to the US, he was promoted to a Knight Commander, it is the traditional award for members of the FCO. The Order's motto is Auspicium melioris ævi, its patron saints, as the name suggests, are St. Michael the Archangel, St. George, patron saint of England. One of its primary symbols is that of St Michael subduing Satan in battle; the Order is the sixth-most senior in the British honours system, after The Most Noble Order of the Garter, The Most Ancient and Most Noble Order of the Thistle, The Most Illustrious Order of St Patrick, The Most Honourable Order of the Bath, The Most Exalted Order of the Star of India. The third of the aforementioned Orders—which relates to Ireland, no longer a part of the United Kingdom—still exists but is in disuse.
The last of the Orders on the list, related to India, has been in disuse since that country's independence in 1947. The Prince Regent founded the Order to commemorate the British amical protectorate over the Ionian Islands, which had come under British control in 1814 and had been granted their own constitution as the United States of the Ionian Islands in 1817, it was intended to reward "natives of the Ionian Islands and of the island of Malta and its dependencies, for such other subjects of His Majesty as may hold high and confidential situations in the Mediterranean". In 1864, the protectorate ended and the Ionian Islands became part of Greece. A revision of the basis of the Order in 1868, saw membership granted to those who "hold high and confidential offices within Her Majesty's colonial possessions, in reward for services rendered to the Crown in relation to the foreign affairs of the Empire". Accordingly, numerous Governors-General and Governors feature as recipients of awards in the order.
In 1965 the order was opened to women, with Evelyn Bark becoming the first female CMG in 1967. The British Sovereign appoints all other members of the Order; the next-most senior member is the Grand Master. The office was filled by the Lord High Commissioner of the Ionian Islands. Grand Masters include: 1818–1825: Sir Thomas Maitland 1825–1850: Prince Adolphus, Duke of Cambridge 1850–1904: Prince George, Duke of Cambridge 1904–1910: George, Prince of Wales 1910–1917: None 1917–1936: Edward, Prince of Wales 1936–1957: Alexander Cambridge, 1st Earl of Athlone 1957–1959: Edward Wood, 1st Earl of Halifax 1959–1967: Harold Alexander, 1st Earl Alexander of Tunis 1967–present: Prince Edward, Duke of KentThe Order included 15 Knights Grand Cross, 20 Knights Commanders, 25 Companions but has since been expanded and the current limits on membership are 125, 375, 1,750 respectively. Members of the Royal Family who are appointed to the Order do not count towards the limit, nor do foreign members appointed as "honorary members".
The Order has six officers. The Order's King of Arms is not a member of the College of Arms, like many other heraldic officers; the Usher of the Order is known as the Lady Usher of the Blue Rod. Blue Rod does not, unlike the usher of the Order of the Garter, perform any duties related to the House of Lords. Prelate – The Rt. Rev. David Urquhart Chancellor – Rt Hon. Lord Robertson of Port Ellen Secretary – Sir Simon McDonald Registrar – Sir David Manning King of Arms – Sir Jeremy Greenstock Lady Usher of the Blue Rod – Dame DeAnne Julius Members of the Order wear elaborate regalia on important occasions, which vary by rank: The mantle, worn only by Knights and Dames Grand Cross, is made of Saxon blue satin lined with crimson silk. On the left side is a representation of the star; the mantle is bound with two large tassels. The collar, worn only by Knights and Dames Grand Cross, is made of gold, it consists of depictions of crowned lions, Maltese Crosses, the cyphers "SM" and "SG", all alternately.
In the centre are two winged lions, each holding a book and seven arrows. At less important occasions, simpler insignia are used: The star is an insignia used only by Knights and Dames Grand Cross and Knights and Dames Commanders, it is worn pinned to the left breast. The Knight and
The Zohar is the foundational work in the literature of Jewish mystical thought known as Kabbalah. It is a group of books including commentary on the mystical aspects of the Torah and scriptural interpretations as well as material on mysticism, mythical cosmogony, mystical psychology; the Zohar contains discussions of the nature of God, the origin and structure of the universe, the nature of souls, the relationship of Ego to Darkness and "true self" to "The Light of God", the relationship between the "universal energy" and man. Its scriptural exegesis can be considered an esoteric form of the Rabbinic literature known as Midrash, which elaborates on the Torah; the Zohar is written in what has been described as a cryptic, obscure style of Aramaic. Aramaic, the day-to-day language of Israel in the Second Temple period, was the original language of large sections of the biblical books of Daniel and Ezra, is the main language of the Talmud. However, the Aramaic is not sophisticated and appears to be written by someone who did not know Aramaic as a native language.
Moreover, vocabulary from medieval Spanish and Portuguese is prevalent in the language of the Zohar. The Zohar first appeared in Spain in the 13th century, was published by a Jewish writer named Moses de León. De León ascribed the work to Shimon bar Yochai, a rabbi of the 2nd century during the Roman persecution who, according to Jewish legend, hid in a cave for thirteen years studying the Torah and was inspired by the Prophet Elijah to write the Zohar; this accords with the traditional claim by adherents that Kabbalah is the concealed part of the Oral Torah. While the traditional majority view in religious Judaism has been that the teachings of Kabbalah were revealed by God to Biblical figures such as Abraham and Moses and were transmitted orally from the Biblical era until their redaction by Shimon bar Yochai, modern academic analysis of the Zohar, such as that by the 20th century religious historian Gershom Scholem, has theorized that de León was the actual author; the view of some Orthodox Jews and Orthodox groups, as well as non-Orthodox Jewish denominations conforms to this latter view, as such, most such groups have long viewed the Zohar as pseudepigraphy and apocrypha, while sometimes accepting that its contents may have meaning for modern Judaism.
Jewish prayerbooks edited by non-Orthodox Jews may therefore contain excerpts from the Zohar and other kabbalistic works if the editors do not believe that they are oral traditions from the time of Moses. There are people of religions besides Judaism, or those without religious affiliation, who delve in the Zohar out of curiosity, or as a technology for seeking meaningful and practical answers about the meaning of their lives, the purpose of creation and existence and their relationships with the laws of nature, so forth. In the Bible, the word "Zohar" appears in the vision of Ezekiel 8:2 and is translated as meaning radiance or light, it appears again in Daniel 12:3, "Those who are wise will shine like the brightness of the heavens". Suspicions aroused by the facts that the Zohar was discovered by one person and that it refers to historical events of the post-Talmudic period while purporting to be from an earlier time, caused the authorship to be questioned from the outset. Joseph Jacobs and Isaac Broyde, in their article on the Zohar for the 1906 Jewish Encyclopedia, cite a story involving the Kabbalist Isaac of Acco, supposed to have heard directly from the widow of de León that her husband proclaimed authorship by Shimon bar Yochai for profit: A story tells that after the death of Moses de Leon, a rich man of Avila named Joseph offered Moses' widow a large sum of money for the original from which her husband had made the copy.
She confessed. She had asked him several times, she said, why he had chosen to credit his own teachings to another, he had always answered that doctrines put into the mouth of the miracle-working Shimon bar Yochai would be a rich source of profit; the story indicates that shortly after its appearance the work was believed by some to have been written by Moses de Leon. Isaac's testimony, which appeared in the first edition of Sefer Yuchasin, was censored from the second edition and remained absent from all editions thereafter until its restoration nearly 300 years in the 1857 edition. Rabbi Aryeh Kaplan states that Isaac evidently did not believe her since Isaac quotes the Zohar was authored by Rabbi Shimon bar Yohai in a manuscript in Kaplan's possession; this leads him to hypothesize that Moses de León's wife sold the original manuscript, as parchment was valuable, was embarrassed by the realization of its high ancient worth, leading her to claim it was written by her husband. Kaplan concludes saying.
The Zohar spread among the Jews with remarkable swiftness. Scarcely fifty years had passed since its appearance in Spain before it was quoted by many Kabbalists, including the Italian mystical writer Menahem Recanati and by Todros Abulafia. Certain Jewish communities, such as the Dor Daim and some Italian communities, never accepted it as authentic. By the 15th century, its authority i
The Mishneh Torah, subtitled Sefer Yad ha-Hazaka, is a code of Jewish religious law authored by Maimonides. The Mishneh Torah was compiled between 1170 and 1180 CE, while Maimonides was living in Egypt, is regarded as Maimonides' magnum opus. Accordingly sources refer to the work as "Maimon", "Maimonides", or "RaMBaM", although Maimonides composed other works. Mishneh Torah consists of fourteen books, subdivided into sections and paragraphs, it is the only Medieval-era work that details all of Jewish observance, including those laws that are only applicable when the Holy Temple is in existence, remains an important work in Judaism. Its title is an appellation used for the Biblical book of Deuteronomy, its subtitle, "Book of the Strong Hand", derives from its subdivision into fourteen books: the numerical value fourteen, when represented as the Hebrew letters Yod Dalet, forms the word yad. Maimonides intended to provide a complete statement of the Oral Law, so that a person who mastered first the Written Torah and the Mishneh Torah would be in no need of any other book.
Contemporary reaction was mixed, with strong and immediate opposition focusing on the absence of sources and the belief that the work appeared to be intended to supersede study of the Talmud. Maimonides responded to these criticisms, the Mishneh Torah endures as an influential work in Jewish religious thought. According to several authorities, a decision may not be rendered in opposition to a view of Maimonides where he militated against the sense of a Talmudic passage, for in such cases the presumption was that the words of the Talmud were incorrectly interpreted. Likewise: "One must follow Maimonides when the latter opposed his teachers, since he knew their views, if he decided against them, he must have disapproved their interpretation." Maimonides sought brevity and clarity in his Mishneh Torah and, as in his Commentary on the Mishnah, he refrained from detailing his sources, considering it sufficient to name his sources in the preface. He drew upon the Torah and the rest of Tanakh, both Talmuds and the halachic Midrashim, principally Sifra and Sifre.
Sources include the responsa of the Geonim. The maxims and decisions of the Geonim are presented with the introductory phrase "The Geonim have decided" or "There is a regulation of the Geonim", while the opinions of Isaac Alfasi and Alfasi's pupil Joseph ibn Migash are prefaced by the words "my teachers have decided". According to Maimonides, the Geonim were considered "unintelligible in our days, there are but few who are able to comprehend them". There were times when Maimonides disagreed with what was being taught in the name of the Geonim. A number of laws appear to have no source in any of the works mentioned. Maimonides himself states a few times in his work that he possessed what he considered to be more accurate texts of the Talmud than what most people possessed at his time; the latter has been confirmed to a certain extent by versions of the Talmud preserved by the Yemenite Jews as to the reason for what were thought to be rulings without any source. The Mishneh Torah is written in Hebrew in the style of the Mishnah.
As he states in the preface, Maimonides was reluctant to write in Talmudic Aramaic, since it was not known. His previous works had been written in Arabic; the Mishneh Torah never cites sources or arguments, confines itself to stating the final decision on the law to be followed in each situation. There is no discussion of Talmudic interpretation or methodology, the sequence of chapters follows the factual subject matter of the laws rather than the intellectual principle involved. 1. HaMadda 1. Yesodei ha-Torah: belief in God, other Jewish principles of faith 2. De'ot: general proper behavior 3. Talmud Torah: Torah study 4. Avodah Zarah: the prohibition against idolatry and foreign worship 5. Teshuvah: the law and philosophy of repentance 2. Ahavah 1. Kri'at Shema: recitation of the Shema 2. Tefilah and Birkat Kohanim: prayer and the priestly blessing 3. Tefillin and Sefer Torah 4. Tzitzit 5. Berachot: blessings 6. Milah: circumcision 7. Seder Tefilot: order of prayers 3. Zemanim 1. Shabbat: Sabbath 2. Eruvin: a Rabbinic device that facilitates Sabbath observance 3.
Shevitat `Asor: laws of Yom Kippur, except for the Temple service 4. Yom Tov: prohibitions on major Jewish holidays that are different from the prohibitions of Sabbath 5. Hametz u-Matza: chametz and matzah 6. Shofar ve-Lulav ve-Sukkah: Shofar and palm frond and Sukkah 7. Shekalim: money collected for the Temple in Jerusalem when it stood 8. Kiddush HaChodesh: sanctification of the month 9. Taaniyot: fasts 10. Hanukah u-Megillah: Hanukkah and the Scroll of Esther 4. Nashim: 1. Ishut: laws of marriage, including kiddushin and the ketubah 2. Geirushin: laws of divorce 3. Yibum va-Chalitzah: laws of levirate marriage 4. Na'arah Betulah: the law of a man who seduces or rapes an unmarried woman 5. Sotah: laws concerning a woman suspected of infidelity 5. Kedushah 1. Issurei Biah: forbidden sexual relations, including niddah and adultery. Since intermarriage with no
Haketia is an endangered Jewish Romance language known as Djudeo Spañol, Ladino Occidental, or Western Judaeo-Spanish. It was spoken by the North African Sephardim in the Moroccan cities of Tétouan, Asilah and the Spanish towns of Ceuta and Melilla. Tetuani Ladino was spoken in Oran, Algeria; the well-known form of Judaeo-Spanish spoken by Jews living in the Balkans, Greece and Jerusalem is "Ladino Oriental". Haketia may be described by contrast as "Ladino Occidental"; the language is a variety of Spanish that borrows from Judeo-Moroccan Arabic. It evidently contains a number of words of Hebrew origin and was written using Hebrew letters. There is some cultural resemblance between the two Judaeo-Spanish dialect communities, including a rich shared stock of Romanzas from medieval Spain, though both words and music differ in detail; the name "Haketia" derived from the Arabic ḥaká حكى, "tell", is therefore pronounced with IPA:, reflecting the Arabic ḥāʾ ح. In some places it is written "Jaquetía" with the same pronunciation.
Haketia is considered to have influenced Llanito, the vernacular spoken in the British overseas territory of Gibraltar due to migration of Moroccan Jews. Haketia, unlike other varieties of Judaeo-Spanish, did not develop a literary tradition, so the language remained as a colloquial form of communication and was not used as a vehicle for formal education since in Spanish Morocco, Spanish was used, along with French, at the Alliance Israélite Universelle schools. Due to the influence of the Spanish and French conquests and the large number of Jews from northern Morocco who emigrated to Venezuela and Argentina, the language was levelled with modern Spanish, which has contributed to its extinction. There has been a slow renaissance of the language, helped by musicians such as Doris Benmaman, Mor Karbasi and Kol Oud Tof Trio, among others. Jose Benoliel and Alegría Bendayan de Bendelac have both compiled Spanish-Haketía dictionaries, published in 1977 and 1995, respectively; the Caracas Center of Sephardic Studies publishes articles in Haketia in its magazine Magen-Escudo.
List of articles written in Haketia at eSefarad.com Rodrigues-da-Cunha, Alvaro Fernando: Narrativa na hakitía