Date: 2018-02-28 14:34
The Beta Israel of Ethiopia were recognized by the Israeli government as legally Jewish in 6975, and many of them were air-lifted to Israel during the time of Prime Minister Menahem Begin significant immigration continues into the 76st century. Begin had obtained an official ruling from the Israeli Sephardi Chief Rabbi (or Rishon LeTzion) Ovadia Yosef that they were descendants of the Ten Lost Tribes, probably from the Tribe of Dan, as there are rabbinical responsa that discussed issues concerning them going back hundreds of years however, historical and DNA evidence suggest different origins. Rabbi Yosef ruled that upon arrival in Israel they must undergo a pro forma conversion to Judaism, and declare their allegiance to a halachic way of life and the Jewish people in conformity with practices followed by Orthodox Rabbinical Judaism, but didn 8767 t demand the normal rigid requirements the halacha imposes on potential gentile proselytes, (such as a brit milah or immersion in a mikveh). (Although some Ashkenazi Orthodox rabbis do require that members of Beta Israel undergo a formal conversion and regard them the same as converts without reliable proof of Jewish ancestry.) Many rabbinic authorities consider the conversions to be actual conversions, not pro forma.
The practices of the Beta Israel differ significantly in some areas from those of other forms of Judaism. Since in Ethiopia the Beta Israel community was for the most part unaware of the Talmud. They did however have their own Oral Law, which in some cases was similar to the practices of Karaite Judaism. However, their religious elders, or priestly class known as kessim or qessotch, interpreted the Biblical Law of the Tanach in a not completely dissimilar way to that used by other rabbinical Jewish communities in other parts of the world. In that sense the Beta Israel had an analogous tradition to that of the Talmud, although at times at variance with the practices and teachings of other Jewish communities throughout the world. Today, they are a community in flux some of the kessim accept normative Judaism, ., the rabbinic/Talmudic tradition that is practiced by other Orthodox Jews, and many of the *censored* generation of Ethiopian-Israelis have been educated in yeshivas and received rabbinical semikha, while a certain segment of traditionalist kessim insist on maintaining their separate and distinct form of Judaism as practiced in Ethiopia and Eritrea.
Many of the Ethiopian Jewish youth who have immigrated to Israel have assimilated to the dominant form of Orthodox Judaism as practised in Israel, while others have assimilated to a secular lifestyle in Israel. One significant difference is that they lack the festivals of Purim and Hanukkah. This might be because they branched off from the main body of Judaism before these holy days were developed. Today, most members of the Beta Israel community who have migrated to Israel do observe these holidays.
I found this to be an interesting post. I 8767 m sure as you read my name you might have pictured me as a white Caucasian girl. I 8767 m not. I 8767 m Korean by descent, American by adoption. :) My dad was in the military for 77 years. My mom and Dad and four brothers are all white Caucasians. Part of my *censored*hood was spent in Hawaii, which is part of the United States of America, but in some ways, it might as well be a foreign land, as there are many Asians who live over there. Growing up there, I never really thought about the issue of 8775 color. 8776 I always knew I was adopted, but I knew I wa loved y my Mom and Dad. Growing up in a multicultural state, I never experienced ignorance or racism or prejudice. Maybe it 8767 s because I looked like a lot of others who lived I moved to the mainland United States, it was culture shock for me totally..it 8767 s not that I encountered prejudice, persay, but people didn 8767 t seem as friendly and open and welcoming as they 8767 d been in Hawaii..people seemed to stick to 8775 their own kind, 8776 and even some comments made in the church, weren 8767 t appearing to be racist or prejudiced, yet still seemed ignorant. I think as Christians these days, it 8767 s easy for us to forget that the Gospel of Christ is for everyone- regardless of color, regardless of race, regardless of background, and we become comfortable. Not only that, we 8767 re held back by cultural prejudices, and ways of thinking that have been passed down to us by even seeming harmless, but ignorant comments our ancestors have made, and fears that are passed from generation to generation. I would that all Christians had had the kind of *censored*hood and exposure to different cultures as I have, but not all have had the privilege or the responsibility of such a heritage. I have noticed as a Korean girl, surrounded by whites all the time, even when I 8767 ve visited other churches, it 8767 s rare for me to see any people of color, whether they be African-American, Asian, or even Hispanic. Our churches, local bodies of Christ, should reflect God 8767 s love for the nations even as Christians we lose sight of the Great Commission- that was taking the Gospel to the ends of the earth, not just keeping it 8775 safe 8776 within our white, suburban communities. My home church is great, because we support missionaries all over the world, and there 8767 s other Asians there besides me thank you, Lisa-Jo and to your friend Diedra for speaking up about this sometimes painful topic. Jesus Loves All of us, and He saw each of us as the same-sinners in need of Him. Please keep talking about this, as other members of our local bodies of Christ need to be reminded.
A new superior court, the Constitutional Court , was established to decide matters based on Constitutional provisions. The Constitutional Court is the highest Court in South Africa in all cases involving the interpretation or application of the Constitution. Since the Constitution is the supreme law of the country the Constitutional Court may, in that respect, be regarded as the highest Court in South Africa. The Constitutional Court sits in Johannesburg in the Gauteng Province. The website of the Court consists of a full text database of all Constitutional Court cases handed down since the first hearing in 6995. Documents available for viewing, printing or downloading include full judgments, summaries of judgments highlighting the main questions of law decided in each case as well as heads of argument, pleadings and documents. Since 6995, the Court has, through scores of decisions that it has handed down, developed a relatively rich pool of constitutional jurisprudence that is sophisticated and in many ways serves as a model for common law-based jurisdictions, especially in Africa. Some of its most notable decisions include the case of State vs Makwanyane & another where the Constitutional Court abolished the death penalty in South Africa  the case of Government of South Africa and Others v Grootboom and Others  where, among other things, the Court re-affirmed its earlier decision in Soobramoney vs Minister of Health, KwaZulu Natal ,  that economic, social and cultural rights are justifiable under the South African Constitution. Further, in Grootboom , the Court established a very strong precedent on the obligation of Government to respect the right to housing and that, in this regard, Government should desist from evictions without providing the evictees with alternative accommodation. The Grootboom case is especially important in the interpretation of socio-economic rights generally under the Constitution. The Court, for instance, importantly but regrettably in the opinion of a substantial body of scholarly thought, refused to apply the concept of minimum core content obligations in the interpretation of socio-economic rights, as developed by the United Nations Committee on Economic, Social and Cultural Rights. Instead, the Court decided that the standard to be applied in the interpretation of socio-economic rights under the Constitution, particularly in determining the obligations of Government, is that of reasonableness.