document_title: Yom Kippur

question_text: what are the five services held on yom kippur

question_tokens: what are the five services held on yom kippur

text: Yom Kippur

text: Etymology[edit]

text: Yom means "day" in Hebrew and Kippur comes from a root that means "to atone". Yom Kippur is usually expressed in English as "Day of Atonement".

text: Rosh Hashanah and Yom Kippur[edit]

text: Yom Kippur is "the tenth day of [the] seventh month"[4] (Tishrei) and is regarded as the "Sabbath of Sabbaths". Rosh Hashanah (referred to in the Torah as Yom Teruah) is the first day of that month according to the Hebrew calendar.  On this day forgiveness of sins is also asked of God.

text: Yom Kippur completes the annual period known in Judaism as the High Holy Days or Yamim Nora'im ("Days of Awe") that commences with Rosh Hashanah.

text: Heavenly books opened[edit]

text: According to Jewish tradition, God inscribes each person's fate for the coming year into a book, the Book of Life, on Rosh Hashanah, and waits until Yom Kippur to "seal" the verdict. During the Days of Awe, a Jew tries to amend his or her behavior and seek forgiveness for wrongs done against God (bein adam leMakom) and against other human beings (bein adam lechavero). The evening and day of Yom Kippur are set aside for public and private petitions and confessions of guilt (Vidui). At the end of Yom Kippur, one hopes that they have been forgiven by God.

text: Prayer service[edit]

text: The Yom Kippur prayer service includes several unique aspects. One is the actual number of prayer services. Unlike a regular day, which has three prayer services (Ma'ariv, the evening prayer; Shacharit, the morning prayer; and Mincha, the afternoon prayer), or a Shabbat or Yom Tov, which have four prayer services (Ma'ariv; Shacharit; Mussaf, the additional prayer; and Mincha), Yom Kippur has five prayer services (Ma'ariv; Shacharit; Musaf; Mincha; and Ne'ilah, the closing prayer). The prayer services also include private and public confessions of sins (Vidui) and a unique prayer dedicated to the special Yom Kippur avodah (service) of the Kohen Gadol (high priest) in the Holy Temple in Jerusalem.

text: Observance[edit]

text: As one of the most culturally significant Jewish holidays, Yom Kippur is observed by many secular Jews who may not observe other holidays. Many secular Jews attend synagogue on Yom Kippur—for many secular Jews the High Holy Days are the only times of the year during which they attend synagogue[5]—causing synagogue attendance to soar.

text: Preceding day[edit]

text: Erev Yom Kippur (lit. "eve [of] day [of] atonement") is the day preceding Yom Kippur, corresponding to the ninth day of the Hebrew month of Tishrei. This day is commemorated with additional morning prayers, asking others for forgiveness, giving charity, performing the kapparot ritual, an extended afternoon prayer service, and two festive meals.[6]

text: General observances[edit]

text: Leviticus 16:29 mandates establishment of this holy day on the 10th day of the 7th month as the day of atonement for sins. It calls it the Sabbath of Sabbaths and a day upon which one must afflict one's soul.

text: Leviticus 23:27 decrees that Yom Kippur is a strict day of rest.

text: Five additional prohibitions are traditionally observed, as detailed in the Jewish oral tradition (Mishnah tractate Yoma 8:1).

text: The number five is a set number, relating to:

text:
In the Yom Kippur section of the Torah, the word soul appears five times.
The soul is known by five separate names: soul, wind, spirit, living one and unique one.
Unlike regular days, which have three prayer services, Yom Kippur has five- Maariv, Shacharis, Mussaf, Minchah and Neilah
The Kohen Gadol rinsed himself in the mikveh (ritual bath) five times on Yom Kippur.[7]

tag: ol

text: The traditions are as follows:

text:
No eating and drinking
No wearing of leather shoes
No bathing or washing
No anointing oneself with perfumes or lotions
No marital relations

text: A parallel has been drawn between these activities and the human condition according to the Biblical account of the expulsion from the garden of Eden.[8] Refraining from these symbolically represents a return to a pristine state, which is the theme of the day. By refraining from these activities, the body is uncomfortable but can still survive. The soul is considered to be the life force in a body. Therefore, by making one’s body uncomfortable, one’s soul is uncomfortable.[8] By feeling pain one can feel how others feel when they are in pain.[9] This is the purpose of the prohibitions.

text: Total abstention from food and drink as well as keeping the other traditions begins at sundown, and ends after nightfall the following day. One should add a few minutes to the beginning and end of the day, called tosefet Yom Kippur, lit. "addition to Yom Kippur". Although the fast is required of all healthy men over 13 or women over 12, it is waived in the case of certain medical conditions.

text: Virtually all Jewish holidays involve meals, but since Yom Kippur involves fasting, Jewish law requires one to eat a large and festive meal on the afternoon before Yom Kippur, after the Mincha (afternoon) prayer.

text: Wearing white clothing (or a kittel for Ashkenazi Jews), is traditional to symbolize one's purity on this day. Many Orthodox men immerse themselves in a mikveh on the day before Yom Kippur.[10]

text: In order to gain atonement from God, one must:[7]

text:
Pray
Repent of one's sins
Give to charity

text: Eve[edit]

text: Before sunset on Yom Kippur eve, worshipers gather in the synagogue. The Ark is opened and two people take from it two Sifrei Torah (Torah scrolls). Then they take their places, one on each side of the Hazzan, and the three recite (in Hebrew):

text: In the tribunal of Heaven and the tribunal of earth, we hold it lawful to pray with transgressors.

text: The cantor then chants the Kol Nidre prayer (Aramaic: כל נדרי, English translation: "All vows"). It is recited in Aramaic. Its name "Kol Nidre" is taken from the opening words, and translates "All vows":

text: All personal vows we are likely to make, all personal oaths and pledges we are likely to take between this Yom Kippur and the next Yom Kippur, we publicly renounce. Let them all be relinquished and abandoned, null and void, neither firm nor established. Let our personal vows, pledges and oaths be considered neither vows nor pledges nor oaths.[11]

text: The leader and the congregation then say together three times "May all the people of Israel be forgiven, including all the strangers who live in their midst, for all the people are in fault." The Torah scrolls are then placed back into the Ark, and the Yom Kippur evening service begins.

text: Prayer services[edit]

text: Some married Ashkenazi Orthodox men wear a kittel, a white robe-like garment for evening prayers on Yom Kippur, otherwise used by males on their wedding day.[12][13] They also wear a tallit (prayer shawl), which is typically worn only during morning services.[14]

text: Prayer services begin with the Kol Nidrei prayer, which is recited before sunset. Kol Nidre is a prayer that dates back to 9th century Palestine. It is recited in a dramatic manner, before the open ark, using a melody that dates back to the 16th century.[15] Then the service continues with the evening prayers (Ma'ariv or Arvit) and an extended Selichot service.

text: The morning prayer service is preceded by litanies and petitions of forgiveness called selichot; on Yom Kippur, many selichot are woven into the liturgy of the mahzor (prayer book). The morning prayers are followed by an added prayer (Mussaf) as on all other holidays. This is followed by Mincha (the afternoon prayer) which includes a reading (Haftarah) of the entire Book of Jonah, which has as its theme the story of God's willingness to forgive those who repent.

text: The service concludes with the Ne'ila ("closing") prayer, which begins shortly before sunset, when the "gates of prayer" will be closed. Yom Kippur comes to an end with a recitation of Shema Yisrael and the blowing of the shofar,[16] which marks the conclusion of the fast.[14]

text:
Repentance in Judaism Teshuva"Return"
Repentance, atonement andhigher ascent in Judaism

In the Hebrew Bible

Altars · Korban Temple in Jerusalem Prophecy within the Temple

Aspects
Confession · Atonement Love of God · Awe of God Mystical approach Ethical approach Meditation · Services Torah study Tzedakah · Mitzvot

In the Jewish calendar
Month of Elul · Selichot Rosh Hashanah Shofar · Tashlikh Ten Days of Repentance Kapparot · Mikveh Yom Kippur Sukkot · Simchat Torah Ta'anit · Tisha B'Av Passover · The Omer Shavuot

In contemporary Judaism
Baal Teshuva movement Jewish Renewal · Musar movement
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text: Repentance (Teshuva) and  confessional (Vidui)[edit]

text: The Talmud  states, "Yom Kippur atones for those who repent and does not atone for those who do not repent".[17] Repentance in Judaism is done through a process called Teshuva, which in its most basic form consists of regretting having committed the sin, resolving not to commit that sin in the future and to confess that sin before God. Confession in Judaism is called Vidui (Hebrew וידוי). There is also a commandment to repent on Yom Kippur.[18] Accordingly, Yom Kippur is unique for the confessional, or Vidui, that is part of the prayer services. In keeping with the requirement to repent on Yom Kippur, Jews recite the full Vidui a total of 9 times: once during Mincha on Yom Kippur eve, and on Yom Kippur itself during Ma'ariv (2 times), Shacharit (2 times), Musaf (2 times), and Mincha (2 times); at Ne’eilah, only the short confessional is said. The first time in each service takes place during the personal recitation of the Amidah (standing, silent prayer), and the second time during the cantor's repetition of the Amidah (except during the preceding Mincha), in a public recitation.

text: The Yom Kippur confessional consists of two parts: a short confession beginning with the word Ashamnu (אשמנו, "we have sinned"), which is a series of words describing sin arranged according to the aleph-bet (Hebrew alphabetic order), and a long confession, beginning with the words Al Cheyt (על חטא, "for the sin"), which is a set of 22 double acrostics, also arranged according to the aleph-bet, enumerating a range of sins. It is notable that during the public recitation of Ashamnu together with the cantor, the entire congregation sings these words to a tune, representing the joy of being cleansed from one's sins.

text: Avodah: remembering the Temple service[edit]

text: A recitation of the sacrificial service of the Temple in Jerusalem traditionally features prominently in both the liturgy and the religious thought of the holiday. Specifically, the Avodah ("service") in the Musaf prayer recounts in great detail the sacrificial ceremonies of the Yom Kippur Korbanot (sacrificial offerings) that are recited in the prayers but have not been performed for 2,000 years, since the destruction of the Second Temple in Jerusalem by the Romans.

text: This traditional prominence is rooted in the Babylonian Talmud’s description of how to attain atonement following the destruction of the Temple. According to Talmud tractate Yoma, in the absence of a Temple, Jews are obligated to study the High Priest’s ritual on Yom Kippur, and this study helps achieve atonement for those who are unable to benefit from its actual performance. In Orthodox Judaism, accordingly, studying the Temple ritual on Yom Kippur represents a positive rabbinically ordained obligation which Jews seeking atonement are required to fulfill.

text: In Orthodox synagogues and many Conservative ones a detailed description of the Temple ritual is recited on the day. In most Orthodox and some Conservative synagogues, the entire congregation prostrates themselves at each point in the recitation where the Kohen Gadol (High Priest) would pronounce the Tetragrammaton (God’s holiest name, according to Judaism).

text: The main section of the Avodah is a threefold recitation of the High Priest’s actions regarding expiation in the Holy of Holies. Performing the sacrificial acts and reciting Leviticus 16:30, ("Your upright children"). (These three times, plus in some congregations the Aleinu prayer during the Musaf Amidah on Yom Kippur and Rosh Hashanah, are the only times in Jewish services when Jews engage in prostration, with the exception of some Yemenite Jews and talmedhei haRambam (disciples of Maimonides) who may prostrate themselves on other occasions during the year). A variety of liturgical poems are added, including a poem recounting the radiance of the countenance of the Kohen Gadol after exiting the Holy of Holies, traditionally believed to emit palpable light in a manner echoing the Torah's account of the countenance of Moses after descending from Mount Sinai, as well as prayers for the speedy rebuilding of the Temple and the restoration of sacrificial worship. There are a variety of other customs, such as hand gestures to mime the sprinkling of blood (one sprinkling upwards and seven downwards per set of eight).[19]

text: Orthodox liturgies include prayers lamenting the inability to perform the Temple service and petitioning for its restoration, which Conservative synagogues generally omit. In some Conservative synagogues, only the Hazzan (cantor) engages in full prostration. Some Conservative synagogues abridge the recitation of the Avodah service to varying degrees, and some omit it entirely.

text: Reform synagogues generally experience their largest attendance of the year on Yom Kippur and Rosh Hashanah for worship services. The prayer philosophy of Reform, as described in the introduction of the movement's High Holy Day prayerbook, "Mishkan Hanefesh", is to reflect "varied theological approaches that enable a diverse congregation to share religious experience... with a commitment to Reform tradition, as well as [to] the larger Jewish tradition." A central feature of Reform these services is the rabbinic sermon. "For more than a century and a half in the Reform Movement," writes Rabbi Lance Sussman, "High Holiday sermons were among the most anticipated events in synagogue life, especially on the eve of Rosh Hashanah and Kol Nidre night."[20] Reconstructionist services omit the entire service as inconsistent with modern sensibilities.

text: Date of Yom Kippur[edit]

text: Yom Kippur falls each year on the 10th day of the Jewish month of Tishrei, which is 9 days after the first day of Rosh Hashanah. In terms of the Gregorian calendar, the earliest date on which Yom Kippur can fall is September 14, as happened most recently in 1899 and 2013. The latest Yom Kippur can occur relative to the Gregorian dates is on October 14, as happened in 1967 and will happen again in 2043. After 2089, the differences between the Hebrew calendar and the Gregorian calendar will result in Yom Kippur falling no earlier than September 15.[21] Gregorian calendar dates for recent and upcoming Yom Kippur holidays are:

text:
Sunset, 22 September 2015 – nightfall, 23 September 2015[1]
Sunset, 11 October 2016 – nightfall, 12 October 2016
Sunset, 29 September 2017 – nightfall, 30 September 2017
Sunset, 18 September 2018 – nightfall, 19 September 2018
Sunset, 8 October 2019 – nightfall, 9 October 2019
Sunset, 27 September 2020 – nightfall, 28 September 2020
Sunset, 15 September 2021 – nightfall, 16 September 2021
Sunset, 4 October 2022 – nightfall, 5 October 2022

text: In the Torah[edit]

text: The Torah calls the day Yom HaKippurim (יוֹם הַכִּיפּוּרִים) and in it Leviticus 23:27 decrees a strict prohibition of work and affliction of the soul upon the tenth day of the seventh month, later known as Tishrei. The laws of Yom Kippur are mentioned in three passages in the Torah:

text:
Leviticus 16:1–34: God told Moses to tell Aaron that he can only enter the sanctuary in front of the cover that is on the ark when God is present on the cover in a cloud. If Aaron is to enter otherwise, he will die. On the tenth day of the seventh month, God said that the people must not work in order to cleanse and atone for their sins. The Kohen will lead in the atonement of all the people.
Leviticus 23:26–32:  God said to Moses that the tenth day of the month is the day of atonement and will be holy.  The people must give a fire-offering to God and must not work. God told Moses that whoever does work, God will rid of the soul from its people. This is a day of complete rest from the evening of the ninth day of the month to the following evening.
Numbers 29:7–11: The tenth day of the seventh month is a holy day and one must not work. For an elevation offering, one must sacrifice a young bull, a ram and seven lambs who are a year old. As well, for a sin offering, one must sacrifice a male goat.[7]

text: Midrashic interpretation[edit]

text: Traditionally, Yom Kippur is considered the date on which Moses received the second set of Ten Commandments. It occurred following the completion of the second 40 days of instructions from God. At this same time, the Israelites were granted atonement for the sin of the Golden Calf; hence, its designation as the Day of Atonement.[22]

text: Mishnaic and Talmudic literature[edit]

text: Temple service[edit]

text: The following summary of the Temple service is based on the traditional Jewish religious account described in Mishnah tractate Yoma, appearing in contemporary traditional Jewish prayer books for Yom Kippur, and studied as part of a traditional Jewish Yom Kippur worship service.[19]

text: While the Temple in Jerusalem was standing (from Biblical times through 70 CE), the Kohen Gadol (High Priest) was mandated by the Torah to perform a complex set of special services and sacrifices for Yom Kippur to attain Divine atonement, the word "kippur" meaning "atone" in Hebrew. These services were considered to be the most important parts of Yom Kippur because through them the Kohen Gadol made atonement for all Jews and the world. During the service, the Kohen Gadol entered the Holy of Holies in the center of the Temple, the only time of the year that anyone went inside. Doing so required special purification and preparation, including five immersions in a mikvah (ritual bath), and four changes of clothing.

text: Seven days prior to Yom Kippur, the Kohen Gadol was sequestered in the Palhedrin chamber in the Temple, where he reviewed (studied) the service with the sages familiar with the Temple, and was sprinkled with spring water containing ashes of the Red Heifer as purification. The Talmud (Tractate Yoma) also reports that he practiced the incense offering ritual in the Avitnas chamber.

text: On the day of Yom Kippur, the Kohen Gadol had to follow a precise order of services, sacrifices, and purifications:

text:
Morning (Tamid) Offering The Kohen Gadol first performed the regular daily (Tamid) offering—usually performed by ordinary priests—in special golden garments, after immersing in a mikvah and washing his hands and feet.
Garment Change 1 The Kohen Gadol immersed in a special mikvah in the Temple courtyard and changed into special linen garments, and washed his hands and feet twice, once after removing the golden garments and once before putting on the linen garments.
Bull as Personal Sin-Offering The Kohen Gadol leaned (performed Semikha) and made a confession over the bull on behalf of himself and his household, pronouncing the Tetragrammaton. The people prostrated themselves when they heard. He then slaughtered the bull as a chatat (sin-offering) and received its blood in a bowl.
Lottery of the goats At the Eastern (Nikanor) gate, the Kohen Gadol drew lots from a lottery box over two goats. One was selected "for the Lord", and one "for Azazel". The Kohen Gadol tied a red band around the horns of the goat "for Azazel".
Incense Preparation The Kohen Gadol ascended the mizbeach (altar) and took a shovel full of embers with a special shovel. He was brought incense. He filled his hands and placed it in a vessel. (The Talmud considered this the most physically difficult part of the service, as the Kohen Gadol had to keep the shovelful of glowing coals balanced and prevent its contents from dropping, using his armpit or teeth, while filling his hands with the incense).
Incense Offering Holding the shovel and the vessel, he entered the Kadosh Hakadashim, the Temple’s Holy of Holies. In the days of the First Temple, he placed the shovel between the poles of the Ark of the Covenant. In the days of the Second Temple, he put the shovel where the Ark would have been. He waited until the chamber filled with smoke and left.
Sprinkling of Bull's Blood in the Holy of Holies The Kohen Gadol took the bowl with the bull’s blood and entered the Most Holy Place again. He sprinkled the bull’s blood with his finger eight times, before the Ark in the days of the First Temple, where it would have been in the days of the Second. The Kohen Gadol then left the Holy of Holies, putting the bowl on a stand in front of the Parochet (curtain separating the Holy from the Holy of Holies).
Goat for the Lord as Sin-Offering for Kohanim The Kohen Gadol went to the eastern end of the Israelite courtyard near the Nikanor Gate, laid his hands (semikha) on the goat "for the Lord", and pronounced confession on behalf of the Kohanim (priests). The people prostrated themselves when he pronounced the Tetragrammaton. He then slaughtered the goat, and received its blood in another bowl.
Sprinkling of Goat’s Blood in the Holy of Holies The Kohen Gadol took the bowl with the goat’s blood and entered the Kadosh Hakadashim, the Temple’s Holy of Holies again. He sprinkled the goat’s blood with his finger eight times the same way he had sprinkled the bull’s blood.  The blood was sprinkled before the Ark in the days of the First Temple, where it would have been in the days of the Second Temple. The Kohen Gadol then left the Kadosh Hakadashim, putting the bowl on a stand in front of the Parochet (curtain separating the Holy from the Holy of Holies).
Sprinkling of blood in the Holy Standing in the Hekhal (Holy), on the other side of the Parochet from the Holy of Holies, the Kohen Gadol took the bull's blood from the stand and sprinkled it with his finger eight times in the direction of the Parochet. He then took the bowl with the goat's blood and sprinkled it eight times in the same manner, putting it back on the stand.
Smearing of blood on the Golden (Incense) Altar The Kohen Gadol removed the goat’s blood from the stand and mixed it with the bull's blood. Starting at the northeast corner, he then smeared the mixture of blood on each of the four corners of the Golden (Incense) altar in the Haichal. He then sprinkled the blood eight times on the altar.

text:
Goat for Azazel The Kohen Gadol left the Haichal and walked to the east side of the Azarah (Israelite courtyard). Near the Nikanor Gate, he leaned his hands (Semikha) on the goat "for Azazel" and confessed the sins of the entire people of Israel. The people prostrated themselves when he pronounced the Tetragrammaton. While he made a general confession, individuals in the crowd at the Temple would confess privately. The Kohen Gadol then sent the goat off "to the wilderness". In practice, to prevent its return to human habitation, the goat was led to a cliff outside Jerusalem and pushed off its edge.
Preparation of sacrificial animals While the goat "for Azazel" was being led to the cliff, the Kohen Gadol removed the insides of the bull, and intertwined the bodies of the bull and goat. Other people took the bodies to the Beit HaDeshen (place of the ashes). They were burned there after it was confirmed that the goat "for Azazel" had reached the wilderness.
Reading the Torah After it was confirmed that the goat "for Azazel" had been pushed off the cliff, the Kohen Gadol passed through the Nikanor Gate into the Ezrat Nashim (Women’s Courtyard) and read sections of the Torah describing Yom Kippur and its sacrifices.
Garment change 2 The Kohen Gadol removed his linen garments, immersed in the mikvah in the Temple courtyard, and changed into a second set of special golden garments. He washed his hands and feet both before removing the linen garments and after putting on the golden ones.
Offering of Rams The Kohen Gadol offered two rams as an olah offering, slaughtering them on the north side of the mizbeach (outer altar), receiving their blood in a bowl, carrying the bowl to the outer altar, and dashing the blood on the northeast and southwest corners of the Outer Altar. He dismembered the rams and burned the parts entirely on the outer altar. He then offered the accompanying mincha (grain) offerings and nesachim (wine-libations).
Musaf Offering The Kohen Gadol then offered the Musaf offering.
Burning of Innards The Kohen Gadol placed the insides of the bull and goat on the outer altar and burned them entirely.
Garment change 3 The Kohen Gadol removed his golden garments, immersed in the mikvah, and changed to a new set of linen garments, again washing his hands and feet twice.
Removal of Incense from the Holy of Holies The Kohen Gadol returned to the Holy of Holies and removed the bowl of incense and the shovel.
Garment Change 4 The Kohen Gadol removed his linen garments, immersed in the mikvah, and changed into a third set of golden garments, again washing his hands and feet twice.
Evening (Tamid) Offering The Kohen Gadol completed the afternoon portion of the regular (tamid) daily offering in the special golden garments. He washed his hands and feet a tenth time.

text: The Kohen Gadol wore five sets of garments (three golden and two white linen), immersed in the mikvah five times, and washed his hands and feet ten times. Sacrifices included two (daily) lambs, one bull, two goats, and two rams, with accompanying mincha (meal) offerings, wine libations, and three incense offerings (the regular two daily and an additional one for Yom Kippur). The Kohen Gadol entered the Holy of Holies three times. The Tetragrammaton was pronounced three times, once for each confession.[19]

text: Observance in Israel[edit]

text: Yom Kippur is a legal holiday in the modern state of Israel. There are no radio or television broadcasts, airports are shut down, there is no public transportation, and all shops and businesses are closed.[23]

text: In 2013, 73% of the Jewish people of Israel said that they were intending to fast on Yom Kippur.[24] It is very common in Israel to wish "Tsom Kal" ([an] easy fast) or "Tsom Mo'il" ([a] benefiting fast) to everyone before Yom Kippur, even if one does not know whether they will fast or not.

text: It is considered impolite to eat in public on Yom Kippur or to sound music or to drive a motor vehicle. There is no legal prohibition on any of these, but in practice such actions are universally avoided in Israel during Yom Kippur,[25] except for  emergency services.

text: Over the last few decades, bicycle-riding and inline skating on the empty streets have become common among secular Israeli youngsters, especially on the eve of Yom Kippur in Tel Aviv[26] and Israel in general.

text: In 1973, an air raid siren was sounded on the afternoon of Yom Kippur and radio broadcasts were resumed to alert the public to the surprise attack on Israel by Egypt and Syria that launched the Yom Kippur War.

text: Observance by athletes[edit]

text: Some notable athletes have observed Yom Kippur, even when it conflicted with playing their sport.

text: In baseball, Sandy Koufax, the Hall of Fame pitcher, decided not to pitch Game 1 of the 1965 World Series because it fell on Yom Kippur. Koufax garnered national attention for his decision, as an example of the conflict between social pressures and personal beliefs.[27]

text: Hall of Fame first baseman Hank Greenberg attracted national attention in 1934, nearly three decades earlier, when he refused to play baseball on Yom Kippur, even though the Tigers were in the middle of a pennant race, and he was leading the league in RBIs.[28]  The Detroit Free Press columnist and poet Edgar A. Guest wrote a poem titled "Speaking of Greenberg", which ended with the lines "We shall miss him on the infield and shall miss him at the bat / But he's true to his religion—and I honor him for that."[29]  When Greenberg arrived in synagogue on Yom Kippur, the service stopped suddenly, and the congregation gave an embarrassed Greenberg a standing ovation.[30]

text: Former Los Angeles Dodgers outfielder Shawn Green, similarly, made headlines in 2001 for sitting out a game for the first time in 415 games (then the longest streak among active players), to honor Yom Kippur, even though his team was in the middle of a playoff race.[28] Other baseball players who have similarly sat out games on Yom Kippur include former Boston Red Sox and New York Yankees third baseman Kevin Youkilis, former Houston Astros catcher and former Detroit Tigers manager Brad Ausmus, and outfielder Art Shamsky.[31][32][33]

text: Gabe Carimi, the Consensus All-American left tackle in American football who won the 2010 Outland Trophy as the nation's top collegiate interior lineman, faced a conflict in his freshman year of college in 2007.  That year Yom Kippur fell on a Saturday, and he fasted until an hour before his football game against Iowa started that night.[34][35][36] Carimi said, "Religion is a part of me, and I don't want to just say I'm Jewish. I actually do make sacrifices that I know are hard choices."[34][37][38]  In 2004, Matt Bernstein, standout fullback at University of Wisconsin–Madison, fasted on Yom Kippur, then broke his fast on the sidelines before rushing for 123 yards in a game against Penn State.[39]

text: In 2011, golfer Laetitia Beck declined a request to join the UNC Tar-Heels Invitational competition, because it conflicted with Yom Kippur.[40][41]  Instead, she spent the day fasting and praying.[40]  She said: "My Judaism is very important to me, and ... on Yom Kippur, no matter what, I have to fast."[40] Boris Gelfand, Israel's top chess player, played his game in the prestigious London Grand Prix Chess Tournament on 25 September 2012 (eve of Yom Kippur) earlier, to avoid playing on the holiday.[42]

text: In 2013, the International Tennis Federation fined the Israel Tennis Association "more than $13,000 ... for the inconvenience" of having to reschedule a tennis match between the Israeli and Belgian teams that was originally scheduled on Yom Kippur.[43][44] Dudi Sela, Israel's # 1 player, quit his quarterfinal match in the third set of the 2017 Shenzhen Open so he could begin observing Yom Kippur by the time the sun set,  forfeiting a possible $34,000 in prize money and 90 rankings points.[45][46]

text: Related observances in other religions[edit]

text: Messianic Jews and some other sabbatarian churches also observe Yom Kippur as a holy day, from evening to evening. In the Christian observance, it is a time of prayer and fasting from all food and drink and a time of instruction through study and church attendance. It focuses on Christ's sacrifice and atonement for sins. It is seen as a time to give thanks and praise, to humble oneself and to seek repentance. It is also a time where Messianic Jews pray for Israel and Jews who have not yet proclaimed Yeshua/Jesus is the Messiah that was promised in prophesies from the Old Testament.[relevant?  – discuss][citation needed]

text: Muslims also observe fasting on this day. In Islam, this day is called Yom Ashura. In Sunni Islam, Ashura marks the day that Moses and the Israelites were saved from Pharaoh by God creating a path in the Red Sea to the Holy Land. It falls on the tenth day of month of Muharram in the Islamic calendar.

text: Recognition by the United Nations[edit]

text: Starting 2016 the United Nations officially recognizes Yom Kippur, stating that from then on no official meetings would take place on the day.[47] As well, the United Nations stated that, beginning in 2016, they would have nine official holidays and seven floating holidays which each employee would be able to choose one of.[47] It stated that the floating holidays will be Yom Kippur,[48] Day of Vesak, Diwali, Gurpurab, Orthodox Christmas, Orthodox Good Friday, and Presidents' Day.[47] This was the first time the United Nations officially recognized any Jewish holiday.[47]

text: Modern scholarship[edit]

text: According to textual scholars, the biblical regulations covering Yom Kippur are spliced together from multiple source texts,[49][50] as indicated by the duplication of the confession over the bullock,[51] and the incongruity in one verse stating that the high priest should not enter the Holy of Holies (with the inference that there are exceptions for certain explicitly identified festivals),[52] and the next verse indicating that they can enter whenever they wish (as long as a specific ritual is carried out first).[49] Although Rashi tried to find a harmonistic explanation for this incongruity, the Leviticus Rabbah maintains that it was indeed the case that the high priest could enter at any time if these rituals were carried out.[53] Textual scholars argue that the ritual is composed from three sources, and a couple of redactional additions:[49][50]

text:
prerequisite rituals before the high priest can enter the Holy of Holies (on any occasion), namely a sin offering and a whole offering, followed by the filling of the Holy of Holies with a cloud of incense while wearing linen garments[54]
regulations which establish an annual day of fasting and rest, during which the sanctuary and people are purified, without stating the ritual for doing so;[55] this regulation is very similar to the one in the Holiness Code[56]
later elaborations of the ceremony,[57] which include the sprinkling of the blood on the mercy seat, and the use of a scapegoat sent to Azazel; the same source also being responsible for small alterations to related regulations[58]
the redactional additions[59]

text: On the basis of their assumptions, these scholars believe that the original ceremony was simply the ritual purification of the sanctuary from any accidental ritual impurity, at the start of each new year, as seen in the Book of Ezekiel. Textual scholars date this original ceremony to before the priestly source, but after JE.[60][61] According to the Book of Ezekiel, the sanctuary was to be cleansed by the sprinkling of bullock's blood, on the first day of the first and of the seventh months[62]—near the start of the civil year and of the ecclesiastical year, respectively; although the masoretic text of the Book of Ezekiel has the second of these cleansings on the seventh of the first month, biblical scholars regard the Septuagint, which has the second cleaning as being the first of the seventh month, as being more accurate here.[60] It appears that during the period that the Holiness Code and the Book of Ezekiel were written, the new year began on the tenth day of the seventh month,[63][64] and thus liberal biblical scholars believe that by the time the Priestly Code was compiled, the date of the new year and of the day of atonement had swapped around.[49]


document_title: Louisiana Purchase

question_text: who did spain give new orleans and the rest of louisiana to in 1801

root

text: Louisiana Purchase

text: Background

text: Throughout the second half of the 18th century, Louisiana was a pawn on the chessboard of European politics.[2] It was controlled by the French, who had a few small settlements along the Mississippi and other main rivers. France ceded the territory to Spain in the secret Treaty of Fontainebleau (1762). Following French defeat in the Seven Years' War, Spain gained control of the territory west of the Mississippi and the British the territory to the east of the river.[3]

tag: p

text: Following the establishment of the United States, the Americans controlled the area east of the Mississippi and north of New Orleans. The main issue for the Americans was free transit of the Mississippi to the sea. As the lands were being gradually settled by a few American migrants, many Americans, including Jefferson, assumed that the territory would be acquired "piece by piece." The risk of another power taking it from a weakened Spain made a "profound reconsideration" of this policy necessary.[2] New Orleans was already important for shipping agricultural goods to and from the areas of the United States west of the Appalachian Mountains. Pinckney's Treaty, signed with Spain on October 27, 1795, gave American merchants "right of deposit" in New Orleans, granting them use of the port to store goods for export. Americans used this right to transport products such as flour, tobacco, pork, bacon, lard, feathers, cider, butter, and cheese. The treaty also recognized American rights to navigate the entire Mississippi, which had become vital to the growing trade of the western territories.[3]

text: In 1798, Spain revoked the treaty allowing American use of New Orleans, greatly upsetting Americans. In 1801, Spanish Governor Don Juan Manuel de Salcedo took over from the Marquess of Casa Calvo, and restored the American right to deposit goods. However, in 1800 Spain had ceded the Louisiana territory back to France as part of Napoleon's secret Third Treaty of San Ildefonso.[4] The territory nominally remained under Spanish control, until a transfer of power to France on 30 November 1803, just three weeks before the formal cession of the territory to the United States on 20 December 1803.[5] A further ceremony was held in St. Louis, Upper Louisiana regarding the New Orleans formalities. The 9–10 March 1804 event is remembered as Three Flags Day.[6][7]

text: James Monroe and Robert R. Livingston had traveled to Paris to negotiate the purchase of New Orleans in January 1803. Their instructions were to negotiate or purchase control of New Orleans and its environs; they did not anticipate the much larger acquisition which would follow.[8]

text: The Louisiana Purchase was by far the largest territorial gain in U.S. history. Stretching from the Mississippi River to the Rocky Mountains, the purchase doubled the size of the United States. Before 1803, Louisiana had been under Spanish control for forty years. Although Spain aided the rebels in the American Revolutionary War, the Spanish didn't want the Americans to settle in their territory.[9]

text: Although the purchase was thought of by some as unjust and unconstitutional, Jefferson determined that his constitutional power to negotiate treaties allowed the purchase of what became fifteen states. In hindsight, the Louisiana Purchase could be considered one of his greatest contributions to the United States.[10] On April 18, 1802, Jefferson penned a letter to United States Ambassador to France Robert Livingston. It was an intentional exhortation to make this supposedly mild diplomat strongly warn the French of their perilous course. The letter began:

text: The cession of Louisiana and the Floridas by Spain to France works most sorely on the U.S. On this subject the Secretary of State has written to you fully. Yet I cannot forbear recurring to it personally, so deep is the impression it makes in my mind. It completely reverses all the political relations of the U.S. and will form a new epoch in our political course. Of all nations of any consideration France is the one which hitherto has offered the fewest points on which we could have any conflict of right, and the most points of a communion of interests. From these causes we have ever looked to her as our natural friend, as one with which we never could have an occasion of difference. Her growth therefore we viewed as our own, her misfortunes ours. There is on the globe one single spot, the possessor of which is our natural and habitual enemy. It is New Orleans, through which the produce of three-eighths of our territory must pass to market, and from its fertility it will ere long yield more than half of our whole produce and contain more than half our inhabitants. France placing herself in that door assumes to us the attitude of defiance. Spain might have retained it quietly for years. Her pacific dispositions, her feeble state, would induce her to increase our facilities there, so that her possession of the place would be hardly felt by us, and it would not perhaps be very long before some circumstance might arise which might make the cession of it to us the price of something of more worth to her. Not so can it ever be in the hands of France. The impetuosity of her temper, the energy and restlessness of her character, placed in a point of eternal friction with us...

text: Jefferson's letter went on with the same heat to a much quoted passage about "the day that France takes possession of New Orleans." Not only did he say that day would be a low point in France's history, for it would seal America's marriage with the British fleet and nation, but he added, astonishingly, that it would start a massive shipbuilding program.[11]

text: Negotiation

text: While the transfer of the territory by Spain back to France in 1800 went largely unnoticed, fear of an eventual French invasion spread nationwide when, in 1801, Napoleon sent a military force to secure New Orleans. Southerners feared that Napoleon would free all the slaves in Louisiana, which could trigger slave uprisings elsewhere.[12] Though Jefferson urged moderation, Federalists sought to use this against Jefferson and called for hostilities against France. Undercutting them, Jefferson took up the banner and threatened an alliance with the United Kingdom, although relations were uneasy in that direction.[12] In 1801 Jefferson supported France in its plan to take back Saint-Domingue (present-day Haiti), which was then under control of Toussaint Louverture after a slave rebellion.

text: Jefferson sent Livingston to Paris in 1801[13] after discovering the transfer of Louisiana from Spain to France under the Third Treaty of San Ildefonso. Livingston was authorized to purchase New Orleans.

text: In January 1802, France sent General Charles Leclerc to Saint-Domingue (present-day Haiti) to re-establish slavery, which had been abolished by the constitution of the French Republic of 1795, as well as to reduce the rights of free people of color and take back control of the island from Toussaint Louverture. Louverture had fended off invasions of St. Domingue by the Spanish and British empires, but had also begun to consolidate power for himself on the island. Before the Revolution, France had derived enormous wealth from St. Domingue at the cost of the lives and freedom of the slaves. Napoleon wanted its revenues and productivity for France restored. Alarmed over the French actions and its intention to re-establish an empire in North America, Jefferson declared neutrality in relation to the Caribbean, refusing credit and other assistance to the French, but allowing war contraband to get through to the rebels to prevent France from regaining a foothold.[14]

text: In November 1803, France withdrew its 7,000 surviving troops from Saint-Domingue (more than two-thirds of its troops died there) and gave up its ambitions in the Western Hemisphere.[15] In 1804 Haiti declared its independence; but, fearing a slave revolt at home, Jefferson and Congress refused to recognize the new republic, the second in the Western Hemisphere, and imposed a trade embargo against it. This, together with later claims by France to reconquer Haiti, encouraged by the United Kingdom, made it more difficult for Haiti to recover after ten years of wars.[16]

text: In 1803, Pierre Samuel du Pont de Nemours, a French nobleman, began to help negotiate with France at the request of Jefferson. Du Pont was living in the United States at the time and had close ties to Jefferson as well as the prominent politicians in France. He engaged in back-channel diplomacy with Napoleon on Jefferson's behalf during a visit to France and originated the idea of the much larger Louisiana Purchase as a way to defuse potential conflict between the United States and Napoleon over North America.[17]

text: Jefferson disliked the idea of purchasing Louisiana from France, as that could imply that France had a right to be in Louisiana. Jefferson had concerns that a U.S. president did not have the constitutional authority to make such a deal. He also thought that to do so would erode states' rights by increasing federal executive power. On the other hand, he was aware of the potential threat that France could be in that region and was prepared to go to war to prevent a strong French presence there.[citation needed]

text: Throughout this time, Jefferson had up-to-date intelligence on Napoleon's military activities and intentions in North America. Part of his evolving strategy involved giving du Pont some information that was withheld from Livingston. He also gave intentionally conflicting instructions to the two.[citation needed] Desperate to avoid possible war with France, Jefferson sent James Monroe to Paris in 1803 to negotiate a settlement, with instructions to go to London to negotiate an alliance if the talks in Paris failed. Spain procrastinated until late 1802 in executing the treaty to transfer Louisiana to France, which allowed American hostility to build. Also, Spain's refusal to cede Florida to France meant that Louisiana would be indefensible. Monroe had been formally expelled from France on his last diplomatic mission, and the choice to send him again conveyed a sense of seriousness.

text: Napoleon needed peace with the United Kingdom to implement the Treaty of San Ildefonso and take possession of Louisiana. Otherwise, Louisiana would be an easy prey for the UK or even for the United States. But in early 1803, continuing war between France and the UK seemed unavoidable. On March 11, 1803, Napoleon began preparing to invade the UK.

text: As Napoleon had failed to re-enslave the emancipated population of Haiti, he abandoned his plans to rebuild France's New World empire. Without sufficient revenues from sugar colonies in the Caribbean, Louisiana had little value to him. Spain had not yet completed the transfer of Louisiana to France, and war between France and the UK was imminent. Out of anger towards Spain and the unique opportunity to sell something that was useless and not truly his yet, Napoleon decided to sell the entire territory.[18]

text: Although the foreign minister Talleyrand opposed the plan, on April 10, 1803, Napoleon told the Treasury Minister François de Barbé-Marbois that he was considering selling the entire Louisiana Territory to the United States. On April 11, 1803, just days before Monroe's arrival, Barbé-Marbois offered Livingston all of Louisiana for $15 million,[19] equivalent to about $300 million in 2016 dollars,[20] which averages to less than three cents per acre.[21][22]

text: The American representatives were prepared to pay up to $10 million for New Orleans and its environs, but were dumbfounded when the vastly larger territory was offered for $15 million. Jefferson had authorized Livingston only to purchase New Orleans. However, Livingston was certain that the United States would accept the offer.[23]

text: The Americans thought that Napoleon might withdraw the offer at any time, preventing the United States from acquiring New Orleans, so they agreed and signed the Louisiana Purchase Treaty on April 30, 1803. On July 4, 1803, the treaty reached Washington, D.C.. The Louisiana Territory was vast, stretching from the Gulf of Mexico in the south to Rupert's Land in the north, and from the Mississippi River in the east to the Rocky Mountains in the west. Acquiring the territory would double the size of the United States, at a sum of less than 3 cents per acre.

text: Domestic opposition and constitutionality

text: Henry Adams and other historians have argued that Jefferson acted hypocritically with the Louisiana Purchase, due to his position as a strict constructionist regarding the Constitution since he stretched the intent of that document to justify his purchase.[24] This argument goes as follows:

text: The American purchase of the Louisiana territory was not accomplished without domestic opposition. Jefferson's philosophical consistency was in question because of his strict interpretation of the Constitution. Many people believed that he and others, including James Madison, were doing something they surely would have argued against with Alexander Hamilton. The Federalists strongly opposed the purchase, favoring close relations with Britain over closer ties to Napoleon, and were concerned that the United States had paid a large sum of money just to declare war on Spain.[citation needed]

text: Both Federalists and Jeffersonians were concerned over the purchase's constitutionality. Many members of the House of Representatives opposed the purchase. Majority Leader John Randolph led the opposition. The House called for a vote to deny the request for the purchase, but it failed by two votes, 59–57. The Federalists even tried to prove the land belonged to Spain, not France, but available records proved otherwise.[25]

text: The Federalists also feared that the power of the Atlantic seaboard states would be threatened by the new citizens in the West, whose political and economic priorities were bound to conflict with those of the merchants and bankers of New England. There was also concern that an increase in the number of slave-holding states created out of the new territory would exacerbate divisions between North and South as well. A group of Northern Federalists led by Senator Timothy Pickering of Massachusetts went so far as to explore the idea of a separate northern confederacy.

text: Another concern was whether it was proper to grant citizenship to the French, Spanish, and free black people living in New Orleans, as the treaty would dictate. Critics in Congress worried whether these "foreigners", unacquainted with democracy, could or should become citizens.[26]

text: Spain protested the transfer on two grounds: First, France had previously promised in a note not to alienate Louisiana to a third party and second, France had not fulfilled the Third Treaty of San Ildefonso by having the King of Etruria recognized by all European powers. The French government replied that these objections were baseless since the promise not to alienate Louisiana was not in the treaty of San Ildefonso itself and therefore had no legal force, and the Spanish government had ordered Louisiana to be transferred in October 1802 despite knowing for months that Britain had not recognized the King of Etruria in the Treaty of Amiens.[27]

text: Henry Adams claimed "The sale of Louisiana to the United States was trebly invalid; if it were French property, Bonaparte could not constitutionally alienate it without the consent of the French Chambers; if it were Spanish property, he could not alienate it at all; if Spain had a right of reclamation, his sale was worthless."[28] The sale of course was not "worthless"—the U.S. actually did take possession. Furthermore, the Spanish prime minister had authorized the U.S. to negotiate with the French government "the acquisition of territories which may suit their interests." Spain turned the territory over to France in a ceremony in New Orleans on November 30, a month before France turned it over to American officials.[29]

text: Other historians counter the above arguments regarding Jefferson's alleged hypocrisy by asserting that countries change their borders in two ways: (1) conquest, or (2) an agreement between nations, otherwise known as a treaty. The Louisiana Purchase was the latter, a treaty. The Constitution specifically grants the president the power to negotiate treaties (Art. II, Sec. 2), which is just what Jefferson did.[30]

text: Jefferson's Secretary of State, James Madison (the "Father of the Constitution"), assured Jefferson that the Louisiana Purchase was well within even the strictest interpretation of the Constitution. Treasury Secretary Albert Gallatin added that since the power to negotiate treaties was specifically granted to the president, the only way extending the country's territory by treaty could not be a presidential power would be if it were specifically excluded by the Constitution (which it was not). Jefferson, as a strict constructionist, was right to be concerned about staying within the bounds of the Constitution, but felt the power of these arguments and was willing to "acquiesce with satisfaction" if the Congress approved the treaty.[31]

text: The Senate quickly ratified the treaty, and the House, with equal alacrity, authorized the required funding, as the Constitution specifies.[32][33]

text: The opposition of New England Federalists to the Louisiana Purchase was primarily economic self-interest, not any legitimate concern over constitutionality or whether France indeed owned Louisiana or was required to sell it back to Spain should it desire to dispose of the territory. The Northerners were not enthusiastic about Western farmers gaining another outlet for their crops that did not require the use of New England ports. Also, many Federalists were speculators in lands in upstate New York and New England and were hoping to sell these lands to farmers, who might go west instead, if the Louisiana Purchase went through. They also feared that this would lead to Western states being formed, which would likely be Republican, and dilute the political power of New England Federalists.[32][34]

text: When Spain later objected to the United States purchasing Louisiana from France, Madison responded that America had first approached Spain about purchasing the property, but had been told by Spain itself that America would have to treat with France for the territory.[35]

text: Treaty signing

text: The Louisiana Purchase Treaty was signed on 30 April by Robert Livingston, James Monroe, and Barbé Marbois in Paris. Jefferson announced the treaty to the American people on July 4. After the signing of the Louisiana Purchase agreement in 1803, Livingston made this famous statement, "We have lived long, but this is the noblest work of our whole lives... From this day the United States take their place among the powers of the first rank."[36]

text: The United States Senate advised and consented to ratification of the treaty with a vote of twenty-four to seven on October 20. The Senators who voted against the treaty were: Simeon Olcott and William Plumer of New Hampshire, William Wells and Samuel White of Delaware, James Hillhouse and Uriah Tracy of Connecticut, and Timothy Pickering of Massachusetts.

text: On the following day, October 21, 1803, the Senate authorized Jefferson to take possession of the territory and establish a temporary military government. In legislation enacted on October 31, Congress made temporary provisions for local civil government to continue as it had under French and Spanish rule and authorized the President to use military forces to maintain order. Plans were also set forth for several missions to explore and chart the territory, the most famous being the Lewis and Clark Expedition.[37]

text: A timeline of legislation can be found at the Library of Congress: American Memory:The Louisiana Purchase Legislative Timeline--1803-1804.[38]

text: Formal transfers and initial organization

text: France turned over New Orleans, the historic colonial capital, on December 20, 1803, at the Cabildo, with a flag-raising ceremony in the Plaza de Armas, now Jackson Square. Just three weeks earlier, on November 30, 1803, Spanish officials had formally conveyed the colonial lands and their administration to France.

text: On March 9 and 10, 1804, another ceremony, commemorated as Three Flags Day, was conducted in St. Louis, to transfer ownership of Upper Louisiana from Spain to the French First Republic, and then from France to the United States. From March 10 to September 30, 1804, Upper Louisiana was supervised as a military district, under Commandant Amos Stoddard.[citation needed]

text: Effective October 1, 1804, the purchased territory was organized into the Territory of Orleans (most of which would become the state of Louisiana) and the District of Louisiana, which was temporarily under control of the governor and judicial system of the Indiana Territory. The following year, the District of Louisiana was renamed the Territory of Louisiana, aka Louisiana Territory (1805–1812).[citation needed]

text: New Orleans was the administrative capital of the Orleans Territory, and St. Louis was the capital of the Louisiana Territory.[citation needed]

text: Boundaries

text: A dispute soon arose between Spain and the United States regarding the extent of Louisiana. The territory's boundaries had not been defined in the 1762 Treaty of Fontainebleau that ceded it from France to Spain, nor in the 1801 Third Treaty of San Ildefonso ceding it back to France, nor the 1803 Louisiana Purchase agreement ceding it to the United States.[39]

text: The United States claimed Louisiana included the entire western portion of the Mississippi River drainage basin to the crest of the Rocky Mountains and land extending southeast to the Rio Grande and West Florida.[40] Spain insisted that Louisiana comprised no more than the western bank of the Mississippi River and the cities of New Orleans and St. Louis.[41] The dispute was ultimately resolved by the Adams–Onís Treaty of 1819, with the United States gaining most of what it had claimed in the west.[citation needed]

text: The relatively narrow Louisiana of New Spain had been a special province under the jurisdiction of the Captaincy General of Cuba while the vast region to the west was in 1803 still considered part of the Commandancy General of the Provincias Internas. Louisiana had never been considered one of New Spain's internal provinces.[42]

text: If the territory included all the tributaries of the Mississippi on its western bank, the northern reaches of the Purchase extended into the equally ill-defined British possession—Rupert's Land of British North America, now part of Canada. The Purchase originally extended just beyond the 50th parallel. However, the territory north of the 49th parallel (including the Milk River and Poplar River watersheds) was ceded to the UK in exchange for parts of the Red River Basin south of 49th parallel in the Anglo-American Convention of 1818.[citation needed]

text: The eastern boundary of the Louisiana purchase was the Mississippi River, from its source to the 31st parallel, though the source of the Mississippi was, at the time, unknown. The eastern boundary below the 31st parallel was unclear. The U.S. claimed the land as far as the Perdido River, and Spain claimed that the border of its Florida Colony remained the Mississippi River. In early 1804, Congress passed the Mobile Act, which recognized West Florida as part of the United States. The Adams–Onís Treaty with Spain (1819) resolved the issue upon ratification in 1821. Today, the 31st parallel is the northern boundary of the western half of the Florida Panhandle, and the Perdido is the western boundary of Florida.[citation needed]

text: Because the western boundary was contested at the time of the Purchase, President Jefferson immediately began to organize three missions to explore and map the new territory. All three started from the Mississippi River. The Lewis and Clark Expedition (1804) traveled up the Missouri River; the Red River Expedition (1806) explored the Red River basin; the Pike Expedition (1806) also started up the Missouri, but turned south to explore the Arkansas River watershed. The maps and journals of the explorers helped to define the boundaries during the negotiations leading to the Adams–Onís Treaty, which set the western boundary as follows: north up the Sabine River from the Gulf of Mexico to its intersection with the 32nd parallel, due north to the Red River, up the Red River to the 100th meridian, north to the Arkansas River, up the Arkansas River to its headwaters, due north to the 42nd parallel and due west to its previous boundary.

text: Slavery

text: Governing the Louisiana Territory was more difficult than acquiring it. Its European peoples, of ethnic French, Spanish and Mexican descent, were largely Catholic; in addition, there was a large population of enslaved Africans made up of a high proportion of recent arrivals, as Spain had continued the international slave trade. This was particularly true in the area of the present-day state of Louisiana, which also contained a large number of free people of color. Both present-day Arkansas and Missouri already had some slaveholders in the early 19th century.

text: During this period, south Louisiana received an influx of French-speaking refugee planters, who were permitted to bring their slaves with them, and other refugees fleeing the large slave revolt in Saint-Domingue, today's Haiti. Many Southern slaveholders feared that acquisition of the new territory might inspire American-held slaves to follow the example of those in Saint-Domingue and revolt. They wanted the US government to establish laws allowing slavery in the newly acquired territory so they could be supported in taking their slaves there to undertake new agricultural enterprises, as well as to reduce the threat of future slave rebellions.[43]

text: The Louisiana Territory was broken into smaller portions for administration, and the territories passed slavery laws similar to those in the southern states but incorporating provisions from the preceding French and Spanish rule (for instance, Spain had prohibited slavery of Native Americans in 1769, but some slaves of mixed African-Native American descent were still being held in St. Louis in Upper Louisiana when the U.S. took over).[44] In a freedom suit that went from Missouri to the US Supreme Court, slavery of Native Americans was finally ended in 1836.[44] The institutionalization of slavery under U.S. law in the Louisiana Territory contributed to the American Civil War a half century later.[43] As states organized within the territory, the status of slavery in each state became a matter of contention in Congress, as southern states wanted slavery extended to the west, and northern states just as strongly opposed new states being admitted as "slave states."

text: The Missouri Compromise of 1820 was a temporary solution.[citation needed]

text: Asserting U.S. possession

text: After the early explorations, the U.S. government sought to establish control of the region, since trade along the Mississippi and Missouri rivers was still dominated by British and French traders from Canada and allied Indians, especially the Sauk and Fox. The U.S. adapted the former Spanish facility at Fort Bellefontaine as a fur trading post near St. Louis in 1804 for business with the Sauk and Fox.[45] In 1808 two military forts with trading factories were built, Fort Osage along the Missouri River in western present-day Missouri and Fort Madison along the Upper Mississippi River in eastern present-day Iowa.[46] With tensions increasing with Great Britain, in 1809 Fort Bellefontaine was converted to a U.S. military fort, and was used for that purpose until 1826.

text: During the War of 1812, Great Britain and allied Indians defeated U.S. forces in the Upper Mississippi; the U.S. abandoned Forts Osage and Madison, as well as several other U.S. forts built during the war, including Fort Johnson and Fort Shelby. After U.S. ownership of the region was confirmed in the Treaty of Ghent (1814), the U.S. built or expanded forts along the Mississippi and Missouri rivers, including adding to Fort Bellefontaine, and constructing Fort Armstrong (1816) and Fort Edwards (1816) in Illinois, Fort Crawford (1816) in Prairie du Chien Wisconsin, Fort Snelling (1819) in Minnesota, and Fort Atkinson (1819) in Nebraska.[46]

text: Financing

text: The American government used $3 million in gold as a down payment, and issued bonds for the balance to pay France for the purchase. Earlier that year, Francis Baring and Company of London had become the U.S. government's official banking agent in London. Because of this favored position, the U.S. asked the Baring firm to handle the transaction. Francis Baring's son Alexander was in Paris at the time and helped in the negotiations.[47] Another Baring advantage was a close relationship with Hope and Company of Amsterdam. The two banking houses worked together to facilitate and underwrite the Purchase.

text: Because Napoleon wanted to receive his money as quickly as possible, the two firms received the American bonds and shipped the gold to France.[47] Napoleon used the money to finance his planned invasion of England, which never took place.[48]


document_title: Y

question_text: how do you spell the letter y in french

question_tokens: how do you spell the letter y in french

text: Y

text: Name

text: In Latin, Y was named I graeca, since the classical Greek sound /y/, similar to modern German ü or French u, was not a native sound for Latin speakers, and the letter was initially only used to spell foreign words. This history has led to the standard modern names of the letter in Romance languages – i grego in Galician, i grega in Catalan, i grec in French and Romanian, i greca in Italian – all meaning "Greek I". The names igrek in Polish and i gờ-rét in Vietnamese are both phonetic borrowings of the French name. In Dutch, both Griekse ij and i-grec are used. In Spanish, Y is also called i griega; however, in the twentieth century, the shorter name ye was proposed and was officially recognized as its name in 2010 by the Real Academia Española, although its original name is still accepted.[3] The original Greek name υ ψιλόν (upsilon) has also been adapted into several modern languages: in German, for example, it is called Ypsilon, and in Italian the name is ipsilon or i greca. In Portuguese, both names are used (ípsilon and i grego).[4]

text: Old English borrowed Latin Y to write the native Old English sound /y/ (previously written with the rune yr ᚣ). The name of the letter may be related to 'ui' (or 'vi') in various medieval languages;[citation needed] in Middle English it was 'wi' /wiː/,[citation needed] which through the Great Vowel Shift became the Modern English 'wy' /waɪ/.

text: History

text:
Summary of the sources of Modern English "Y"

Phoenician
Greek
Latin
 English (approximate times of changes)

Old
Middle
Modern

V →
U →
V/U/UU →
V/U/W

Y →
Y (vowel /y/) →
Y (vowel /i/) →
Y (vowels)

C →

G →
Ȝ (consonantal /g/ or /ɣ/) →
G →

consonantal Y /j/ →
Y (consonant)

tag: table

text: The oldest direct ancestor of English letter Y was the Semitic letter waw, from which also come F, U, V, and W. See F for details. The Greek and Latin alphabets developed from the Phoenician form of this early alphabet. In Modern English, there is also some historical influence from the old English letter yogh (Ȝȝ), which developed from the Semitic gimel (as described below).

text: Vowel

text: The form of the modern letter Y is derived from the Greek letter upsilon. The Romans first borrowed a form of upsilon as the single letter V, which represented both the vowel sound /u/ and the semivowel consonant sound /w/. (In modern written Latin, V is typically distinguished from U.) This first loaning of upsilon into Latin is not the source of the Modern English Y.

text: The usage of the Greek Y form of upsilon as opposed to U, V, or W, dates back to the Latin of the first century BC, when upsilon was introduced a second time, this time with its "foot" to distinguish it. It was used to transcribe loanwords from the prestigious Attic dialect of Greek, which had the non-Latin vowel sound /y/, as found in modern French cru (raw), or German grün (green). Because it was not a native sound of Latin, it was usually pronounced /u/ or /i/.[citation needed] Some Latin words of Italic origin also came to be spelled with 'y': Latin silva ('forest') was commonly spelled sylva, in analogy with the Greek cognate and synonym ὕλη.[5]

text: The Roman Emperor Claudius proposed introducing a new letter into the Latin alphabet to transcribe the so-called sonus medius (a short vowel before labial consonants),[6] which in inscriptions was sometimes used for Greek upsilon instead.

text: The letter Y was used to represent the sound /y/ in the writing systems of some other languages that adopted the Latin alphabet. In Old English, there was a native /y/ sound, and so Latin U, Y and I were all used to represent distinct vowel sounds. But, by the time of Middle English, /y/ had lost its roundedness and became identical to I (/iː/ and /ɪ/). Therefore, many words that originally had I were spelled with Y, and vice versa.

text: In Modern English, Y can represent the same vowel sounds as the letter I. The use of the letter Y to represent a vowel is more restricted in Modern English than it was in Middle and early Modern English. It occurs mainly in the following three environments: for upsilon in Greek loan-words (system: Greek σύστημα), at the end of a word (rye, city; compare cities, where S is final), and in place of I before the ending -ing (dy-ing, justify-ing).

text: Consonant

text: As a consonant in English, Y normally represents a palatal approximant, /j/ (year, German Jahr). This use was possibly influenced by the Middle English letter yogh (Ȝȝ), which could represent /j/. (Yogh could also represent other sounds, such as /ɣ/, which came to be written gh in Middle English.)

text: Confusion in writing with the letter thorn

text: When printing was introduced to Great Britain, Caxton and other English printers used Y in place of Þ (thorn: Modern English th), which did not exist in continental typefaces. From this convention comes the spelling of the as ye in the mock archaism Ye Olde Shoppe. But, in spite of the spelling, pronunciation was the same as for modern the (stressed /ðiː/, unstressed /ðə/). Ye (/jiː/) is purely a modern spelling pronunciation.[7]

text: Use in writing systems

text: English

text: As /j/:

text: at the beginning of a word as in yes

tag: ul

text: As non-syllabic [ɪ̯]:

text: after some vowels in diphthongs, as in play, grey, boy

text: As /i/:

text:
without stress at the end of multi-syllable word as in baby, happy
used in combination with e at the end of words, as in money, key

text: As /ɪ/:

text:
in a closed syllable without stress and with stress as in myth, system, gymnastics
in a closed syllable under stress as in typical, lyric
in an open syllable without stress as in physique, pyjamas

text: As /aɪ/:

text:
under stress in an open syllable as in my, type, rye, lying, pyre, tyre, typhoon
in a stressed open syllable as in hyphen, cycle, cylon
in a pretonic open syllable as in hypothesis, psychology
word-finally after a consonant, as in ally, unify

text: Other:

text:
combining with ⟨r⟩ as /ɛ/ under stress (like ⟨i⟩ in bird), as in myrtle, myrrh
as /ə/ (schwa) in words like martyr

text: In English morphology, -y is an adjectival suffix.

text: Other languages

text: ⟨y⟩ represents the sounds /y/ or /ʏ/ (sometimes long) in the Scandinavian languages. It can never be a consonant (except for loanwords). In Norwegian, it forms part of the diphthong ⟨øy⟩, which is spelled ⟨öj⟩ in Swedish, and ⟨øj⟩ (formerly ⟨øi⟩) in Danish.

text: In Dutch and German, ⟨y⟩ appears only in loanwords and proper names.

text: In Dutch, it usually represents /i/. It may sometimes be left out of the Dutch alphabet and replaced with the ⟨ij⟩ digraph. In addition, ⟨y⟩ and ⟨ÿ⟩ are occasionally used instead of Dutch ⟨IJ⟩ and ⟨ij⟩, albeit very rarely.

text: In German, the pronunciation /yː/ has taken hold since the 19th century in classical loanwords – for instance in words like typisch /ˈtyːpɪʃ/ 'typical', Hyäne, Hysterie, mysteriös, Syndrom, System, Typ. It is also used for the sound /j/ in loanwords, such as Yacht (variation spelling: Jacht), Yak, Yeti; however, e.g. yo-yo is spelled "Jo-Jo" in German, and yoghurt/yogurt/yoghourt "Jog(h)urt" [mostly spelled with h]). The letter ⟨y⟩ is also used in many geographical names, e.g. Bayern Bavaria, Ägypten Egypt, Libyen Libya, Paraguay, Syrien Syria, Uruguay, Zypern Cyprus (but: Jemen Yemen, Jugoslawien Yugoslavia). Especially in German names, the pronunciations /iː/ or /ɪ/ occur as well – for instance in the name Meyer, where it serves as a variant of ⟨i⟩, cf. Meier, another common spelling of the name. In German the y is preserved in the plural form of some loanwords such as Babys babies and Partys parties, celebrations.

text: A ⟨y⟩ that derives from the ⟨ij⟩ ligature occurs in the Afrikaans language, a descendant of Dutch, and in Alemannic German names. In Afrikaans, it denotes the diphthong [əi]. In Alemannic German names, it denotes long /iː/, for instance in Schnyder [ˈʃniːdər] or Schwyz [ˈʃʋiːts] – the cognate non-Alemannic German names Schneider [ˈʃnaɪdər] or Schweiz [ʃʋaɪts] have the diphthong /aɪ/ that developed from long /iː/.

text: The Icelandic writing system uses ⟨y⟩ for /ɪ/ and ⟨ý⟩ for /i/. In Faroese, ⟨y⟩ is always pronounced /i/. In both languages, it can also form part of diphthongs such as ⟨ey⟩ (in both languages) and ⟨oy⟩ (Faroese only).

text: In French orthography, ⟨y⟩ is pronounced as [i] when a vowel (as in the words cycle, y) and as [j] as a consonant (as in yeux, voyez). It alternates orthographically with ⟨i⟩ in the conjugations of some verbs, indicating a [j] sound. In most cases when ⟨y⟩ follows a vowel, it modifies the pronunciation of the vowel: ⟨ay⟩ [ɛ], ⟨oy⟩ [wa], ⟨uy⟩ [ɥi]. The letter ⟨y⟩ has double function (modifying the vowel and [j] or [i]) in the words payer, balayer, moyen, essuyer, pays, etc., but in some words it has only a single function: [j] in bayer, mayonnaise, coyote; modifying the vowel at the end of proper names like Chardonnay and Fourcroy. In French ⟨y⟩ can have a diaresis (tréma) as in Moÿ-de-l'Aisne.

text: In Spanish, ⟨y⟩ was used as a word-initial form of ⟨i⟩ that was more visible. (German has used ⟨j⟩ in a similar way.) Hence, el yugo y las flechas was a symbol sharing the initials of Isabella I of Castille (Ysabel) and Ferdinand II of Aragon. This spelling was reformed by the Royal Spanish Academy and currently is only found in proper names spelled archaically, such as Ybarra or CYII, the symbol of the Canal de Isabel II.

text: Appearing alone as a word, the letter ⟨y⟩ is a grammatical conjunction with the meaning "and" in Spanish and is pronounced /i/.

text: As a consonant, ⟨y⟩ represents [ʝ] in Spanish. The letter is called i/y griega, literally meaning "Greek I", after the Greek letter ypsilon, or ye.

text: In Portuguese, ⟨y⟩ (called ípsilon in Brazil, both ípsilon or i grego in Portugal) was, together with ⟨k⟩ and ⟨w⟩, recently re-introduced as the 25th letter, and 19th consonant, of the Portuguese alphabet, in consequence of the Portuguese Language Orthographic Agreement of 1990.

text: It is mostly used in loanwords from English, Japanese and Spanish. Loanwords in general, primarily gallicisms in both varieties, are more common in Brazilian Portuguese than in European Portuguese. It was always common for Brazilians to stylize Tupi-influenced names of their children with the letter (which is present in most Romanizations of Old Tupi) e.g. Guaracy, Jandyra, Mayara – though placenames and loanwords derived from indigenous origins had the letter substituted for ⟨i⟩ over time e.g. Nictheroy became Niterói. Usual pronunciations are /i/, [j], [ɪ] and /ɨ/ (the two latter ones are inexistent in European and Brazilian Portuguese varieties respectively, being both substituted by /i/ in other dialects). The letters ⟨i⟩ and ⟨y⟩ are regarded as phonemically not dissimilar, though the first corresponds to a vowel and the latter to a consonant, and both can correspond to a semivowel depending on its place in a word.

text: Italian, too, has ⟨y⟩ (ipsilon) in a small number of loanwords. The letter is also common in some surnames native to the German-speaking province of Bolzano, such as Mayer or Mayr.

text: In Guaraní, it represents the vowel [ɨ].

text: In Polish, it represents the vowel [ɘ], which is clearly different from [i], e.g. my (we) and mi (me). No native Polish word begins with ⟨y⟩; very few foreign words keep ⟨y⟩ at the beginning, e.g. Yeti (pronounced [ˈjɛtʲi]).

text: In Welsh, it is usually pronounced [ə] in non-final syllables and [ɨ] or [i] (depending on the accent) in final syllables.

text: In the Standard Written Form of the Cornish Language, it represents the [ɪ] and [ɪː] of Revived Middle Cornish and the [ɪ] and [iː] of Revived Late Cornish. It can also represent Tudor and Revived Late Cornish [ɛ] and [eː] and consequently be replaced in writing with ⟨e⟩. It is also used in forming a number of diphthongs. As a consonant it represents [j].

text: In Finnish and Albanian, ⟨y⟩ is always pronounced [y].

text: In Estonian, ⟨y⟩ is unofficially used as a substitute for ⟨ü⟩. It is pronounced the same as in Finnish.

text: In Lithuanian, ⟨y⟩ is the 15th letter and is a vowel. It is called the long i and is pronounced /iː/, like in English see.

text: When used as a vowel in Vietnamese, the letter ⟨y⟩ represents the sound /i/; when it is a monophthong, it is functionally equivalent to the Vietnamese letter ⟨i⟩. Thus, Mỹ Lai does not rhyme, but mỳ Lee does.[clarification needed]<?----> There have been efforts to replace all such uses with ⟨y⟩ altogether, but they have been largely unsuccessful. As a consonant, it represents the palatal approximant. The capital letter ⟨Y⟩ is also used in Vietnamese as a given name.

text: In Aymara, Turkish, Quechua and the romanization of Japanese, Y is always a palatal consonant, denoting [j], as in English.

text: In Malagasy, the letter ⟨y⟩ represents the final variation of /ɨ/.

text: In Turkmen, ⟨y⟩ represents [ɯ].

text: Other systems

text: In the International Phonetic Alphabet, ⟨y⟩ corresponds to the close front rounded vowel, and the related character ⟨ʏ⟩ corresponds to the near-close near-front rounded vowel.

text: Other uses

text: In mathematics, y is commonly used as the name for a dependent variable or unknown.

text: In Japan, Ⓨ is a symbol used for resale price maintenance.

text: Related characters

text: Descendants and related characters in the Latin alphabet

text:
Y with diacritics: Ý ý Ỳ ỳ Ŷ ŷ Ÿ ÿ Ỹ ỹ Ẏ ẏ Ỵ ỵ ẙ Ỷ ỷ Ȳ ȳ Ɏ ɏ Ƴ ƴ
ʎ and ʏ are used in the International Phonetic Alphabet
U+AB5A ꭚ LATIN SMALL LETTER Y WITH SHORT RIGHT LEG is used in the Teuthonista phonetic transcription system[8]
ʸ is used for phonetic transcription
Ỿ ỿ : Y with loop is used by some Welsh medievalists to indicate the schwa sound of <y>[9]

text: Ancestors and siblings in other alphabets

text:
𐤅: Semitic letter Waw, from which the following symbols originally derive

Υ υ : Greek letter Upsilon, from which Y derives

Ⲩ ⲩ : Coptic letter epsilon/he (not to be confused with the unrelated Greek letter Ε ε called epsilon)
𐌖 : Old Italic U/V, which is the ancestor of modern Latin V and U
𐍅 : Gothic letter uuinne/vinja, which is transliterated as w
У у : Cyrillic letter U, which derives from Greek upsilon via the digraph omicron-upsilon used to represent the sound /u/
Ѵ ѵ : Cyrillic letter izhitsa, which derives from Greek upsilon and represents the sounds /i/ or /v/. This letter is archaic in the modern writing systems of the living Slavic languages, but it is still used in the writing system of the Slavic liturgical language Church Slavonic.
Ү ү : Cyrillic letter Ue (or straight U)
Ұ ұ : Kazakh Short U

text: Derived signs, symbols and abbreviations

text: ¥ : Yen sign

text: Computing codes

text:
Character
Y
y

Unicode name
LATIN CAPITAL LETTER Y
    LATIN SMALL LETTER Y

Encodings
decimal
hex
decimal
hex

Unicode
89
U+0059
121
U+0079

UTF-8
89
59
121
79

Numeric character reference
Y
Y
y
y

EBCDIC family
232
E8
168
A8

ASCII[a]
89
59
121
79

text: On German typewriter- and computer keyboards (in comparison to those used in UK/US), the positions of the letters Y and Z are swapped. (In German, Y is used only in loanwords and names.)

text: Other representations

text:
NATO phonetic
Morse code

Yankee
–·––

text:
Signal flag
Flag semaphore
American manual alphabet (ASL fingerspelling)
Braille
dots-13456

text: Notes

text: Jump up ^ Also for encodings based on ASCII, including the DOS, Windows, ISO-8859 and Macintosh families of encodings.


document_title: The Sims Mobile

question_text: when is sims 4 mobile coming out in the usa

text: The Sims Mobile

text:
The Sims

Developer(s)
Maxis
EA Mobile

Publisher(s)
Electronic Arts

Series
The Sims

Platform(s)
iOS, Android

Release

Brazil: May 9, 2017
Worldwide: March 6, 2018

Genre(s)
Life simulation game, God game

Mode(s)
Single-player, multiplayer

text: The Sims Mobile is a life simulation game based on The Sims 4 and The Sims FreePlay for Android and iOS devices.[1] It was announced on May 9, 2017 in a launch trailer.[2] The game was released on March 6, 2018.[3] It features a multiplayer component and includes story elements.[4][5]

text: Gameplay[edit]

text: In The Sims Mobile, players are able to create unique Sims with the in-game character creator (Create-a-Sim), build houses, start families and control the lives of their Sims.[6] The game introduces multiplayer elements, as players can interact with other players' Sims by attending their parties or rating their Sims as "Cute, Hot or Fabulous" through a sticker system.[3]

text: Similarly to previous mobile games in The Sims franchise, energy is used when players take actions with their Sims. Energy can be restored through SimCash, which is earned through in-game quests and micro-transactions. SimCash can also be used to purchase certain premium clothing and furniture options in the game.[7]

text: Compared to its predecessor The Sims FreePlay, The Sims Mobile offers a closer experience to the PC series of games. There is a focus on telling stories through Sim's actions, chosen by the player as their Sims go through their career or make relationships. As Sims play through these stories, they are able to level up and unlock new cutscenes. Advancing stories may also unlock new furniture or clothing items.[8]