Talk:Ashkenazi Jews

Semi-protected edit request on 31 March 2024

Under "late antiquity", the phrase "a task fraught with peril" seems a bit dramatic and editorializing. Recommend replacing with "difficult" — Preceding unsigned comment added by 174.21.76.216 (talk) 17:30, 31 March 2024 (UTC)

Semi-protected edit request on 5 March 2024

Change "Berber Jews" to "Amazigh" or "Mizrachi." " Berber Jews" is not accurate or appropriate. HorshJewCrab (talk) 00:42, 5 March 2024 (UTC)

Why is it not accurate or appropriate? Brusquedandelion (talk) 04:40, 5 March 2024 (UTC)

Not done for now: According to the corresponding Wikipedia page:

"Berber Jews are the Jewish communities of the Maghreb, in North Africa, who historically spoke Berber languages. Between 1950 and 1970 most emigrated to France, the United States, or Israel."

Please provide either explicit reasoning or supporting sources. Otherwise, consider establishing a consensus. Then, we can reopen the request if actionable.
— Urro^{[talk][edits]} ⋮ 14:19, 5 March 2024 (UTC)

The Law of Return and the Zionist Campaign to Subvert Science

Suggested edit ... New Section ... Controversies

The Law of Return and the Zionist Campaign to Subvert Science

"Despite Jewish historians and scholars acknowledging that a significant portion of the Jewish people living around the globe converted to Judaism during the last millennium (and therefore are not descendants of the people of Judea), controversy still exists as to which group comprises genuine descendants of Judea, and which group comprises converts to Judaism."

https://imemc.org/article/the-law-of-return-and-the-zionist-campaign-to-subvert-science/ 2601:444:300:B070:4D60:7443:4CDC:E701 (talk) 15:54, 6 April 2024 (UTC)

Semi-protected edit request on 26 April 2024

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Ashkenazi Jews, also known as Ashkenazic Jews or Ashkenazim, constitute a Jewish diaspora population that emerged in the Holy Roman Empire around the end of the first millennium CE.

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Ashkenazi Jews, also known as Ashkenazic Jews or Ashkenazim, constitute a Jewish diaspora population that emerged in the Holy Roman Empire.

"Around the end of the first millenium CE" is not reflected in the source used: Mosk, Carl (2013). Nationalism and economic development in modern Eurasia page 143.

Mosk writes The Germans were not the only group invited into the empires and kingdoms that controlled territories in Central Europe. The Jews were an important second group. There were two distinct groups of Jews with two separate geographic patterns of migration throughout Europe: Ashkenazim and Sephardim. In 1900 of the approximately 10 million Jews worldwide, over 70 percent were Ashken- azim residing in Central Europe. In general the Ashkenazim originally came out of the Holy Roman Empire, speaking a version of German that incorporates Hebrew and Slavic words, Yiddish. Encouraged to move out of the Holy Roman Empire as persecution of their communities intensified during the twelfth and thirteenth centuries, the Ashkenazim community increasingly gravitated toward Poland. He does not say when the Ashkenazim originated. The current statement is not supported by the citation. 2601:204:F100:83B0:E1C4:4964:FC7F:5162 (talk) 10:48, 26 April 2024 (UTC)

Another Semi-protected edit request on 26 April 2024

In the lead,

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Ashkenazim adapted their traditions to Europe and underwent a transformation in their interpretation of Judaism.

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Ashkenazim adapted their traditions to Europe and underwent development in their traditions.

This reflects the language used in the source better. The source is Centre, UNESCO World Heritage. "ShUM cities of Speyer, Worms and Mainz" (Archived).

The kehillot ShUM played a major role in establishing the specific principles underpinning Jewish life north of the Alps by adapting key aspects of Jewish cultural traditions from Babylon, the Holy Land, the western Mediterranean area and northern France – some of them stretching back to Antiquity – to the specific conditions of their living environment north of the Alps. Indeed, their influence even extended to how such principles were physically handed down from generation to generation. This novel development of Jewish ways of life and traditions, partially coloured by the Jews' close contact with a Christian environment, became characteristic of Ashkenazi Judaism, which in the modern era assumed lasting importance in the New World and in the state of Israel. For many of the legal decisions and traditions, rites and customs (minhagim) passed down by scholars in the Rhine region remain binding for Orthodox Jews to this very day.

It is a stretch to say that the Ashkenazim "underwent a transformation in their interpretation of Judaism" based what is said in the source. I do not see any evidence of a change in interpretation. 2601:204:F100:83B0:E1C4:4964:FC7F:5162 (talk) 11:03, 26 April 2024 (UTC)

One more Semi-protected edit request on 26 April 2024

In the section Ashkenazi_Jews#Customs,_laws_and_traditions,

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The Halakhic practices of (Orthodox) Ashkenazi Jews may differ from those of Sephardi Jews, particularly in matters of custom. Differences are noted in the Shulkhan Arukh itself, in the gloss of Moses Isserles. Well known differences in practice include: Observance of Pesach (Passover): Ashkenazi Jews traditionally refrain from eating legumes, grain, millet, and rice (quinoa, however, has become accepted as foodgrain in the North American communities), whereas Sephardi Jews typically do not prohibit these foods. Ashkenazi Jews freely mix and eat fish and milk products; some Sephardic Jews refrain from doing so. Ashkenazim are more permissive toward the usage of wigs as a hair covering for married and widowed women. In the case of kashrut for meat, conversely, Sephardi Jews have stricter requirements – this level is commonly referred to as Beth Yosef. Meat products that are acceptable to Ashkenazi Jews as kosher may therefore be rejected by Sephardi Jews. Notwithstanding stricter requirements for the actual slaughter, Sephardi Jews permit the rear portions of an animal after proper Halakhic removal of the sciatic nerve, while many Ashkenazi Jews do not. This is not because of different interpretations of the law; rather, slaughterhouses could not find adequate skills for correct removal of the sciatic nerve and found it more economical to separate the hindquarters and sell them as non-kosher meat. Ashkenazi Jews often name newborn children after deceased family members, but not after living relatives. Sephardi Jews, in contrast, often name their children after the children's grandparents, even if those grandparents are still living. A notable exception to this generally reliable rule is among Dutch Jews, where Ashkenazim for centuries used the naming conventions otherwise attributed exclusively to Sephardim such as Chuts. Ashkenazi tefillin bear some differences from Sephardic tefillin. In the traditional Ashkenazic rite, the tefillin are wound towards the body, not away from it. Ashkenazim traditionally don tefillin while standing, whereas other Jews generally do so while sitting down. Ashkenazic traditional pronunciations of Hebrew differ from those of other groups. The most prominent consonantal difference from Sephardic and Mizrahic Hebrew dialects is the pronunciation of the Hebrew letter tav in certain Hebrew words (historically, in postvocalic undoubled context) as an /s/ and not a /t/ or /θ/ sound.The prayer shawl, or tallit (or tallis in Ashkenazi Hebrew), is worn by the majority of Ashkenazi men after marriage, but western European Ashkenazi men wear it from Bar Mitzvah. In Sephardi or Mizrahi Judaism, the prayer shawl is commonly worn from early childhood.

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The Halakhic practices of (Orthodox) Ashkenazi Jews may differ from those of Sephardi Jews, particularly in matters of custom. Differences are noted in the Shulkhan Arukh itself, in the gloss of Moses Isserles. Well known differences in practice include: The prayer shawl, or tallit (or tallis in Ashkenazi Hebrew), is worn by the majority of Ashkenazi men after marriage, but western European Ashkenazi men wear it from Bar Mitzvah. In Sephardi or Mizrahi Judaism, the prayer shawl is commonly worn from early childhood.

Only the statement about the tallit/tallis is sourced. The rest are unsourced and unverifiable, so should be removed. From wikipedia policy Wikipedia:Verifiability, Any material lacking an inline citation to a reliable source that directly supports the material may be removed and should not be restored without an inline citation to a reliable source. I challenge the unsourced claims and politely ask that they be removed, or sourced within a reasonable time. 2601:204:F100:83B0:E1C4:4964:FC7F:5162 (talk) 11:13, 26 April 2024 (UTC)

More Semi-protected edit request on 26 April 2024

For the same reason as above, I request that the section Ashkenazi_Jews#Ashkenazic liturgy be removed, or sourced within a reasonable time. 2601:204:F100:83B0:E1C4:4964:FC7F:5162 (talk) 11:17, 26 April 2024 (UTC)