Problem: Background: Mountain Jews or Caucasus Jews also known as Juhuro, Juvuro, Juhuri, Juwuri, Juhurim, Kavkazi Jews or Gorsky Jews (Azerbaijani: Dag Y@hudil@ri, Hebrew: yhvdy qvvqz Yehudey Kavkaz or yhvdy hhrym Yehudey he-Harim, Russian: Gorskie evrei, translit.
Context: Mountain Jews are considered, by some, to be of Sephardic lineage; this however is a misnomer as they are neither Sephardim (from the Iberian Peninsula) nor Ashkenazim (from Germany and Eastern-Europe) but rather come directly by way of Persia. Mountain Jews tenaciously held to their religion throughout the centuries, developing their own unique traditions and religious practices. Mountain Jewish traditions are infused with teachings of Kabbalah and Jewish mysticism.  Mountain Jews have traditionally maintained a two-tiered rabbinate, distinguishing between a rabbi and a "dayan." A "rabbi" was a title given to religious leaders performing the functions of liturgical preachers (maggids) and cantors (hazzans) in synagogues ("nimaz"), teachers in Jewish schools (cheders), and shochets. A Dayan was a chief rabbi of a town, presiding over beit dins and representing the highest religious authority for the town and nearby smaller settlements. Dayans were elected democratically by community leaders.  The religious survival of the community was not without difficulties. In the prosperous days of Jewish Valley (roughly 1600-1800), the spiritual center of Mountain Jews centered on the settlement of Aba-Sava. Many works of religious significance were written in Aba-Sava. Here, Elisha ben Schmuel Ha-Katan wrote several of his piyyuts. Theologist Gerhson Lala ben Moshke Nakdi, who lived in Aba-Sava in 18th century, wrote a commentary to Mishneh Torah of Maimonides. Rabbi Mattathia ben Shmuel ha-Kohen wrote his kabbalistic essay Kol Hamevaser in Aba-Sava. With the brutal destruction of Aba-Sava (roughly 1800), however, the religious center of Mountain Jews moved to Derbent.  Prominent rabbis of Mountain Jews in the nineteenth century included: Rabbi Gershom son of rabbi Reuven of Qirmizi Q@s@b@ Azerbaijan, Shalom ben Melek of Temir-Khan-Shura (modern Buynaksk), Chief Rabbi of Dagestan Jacob ben Isaac, and Rabbi Hizkiyahu ben Avraam of Nalchik, whose son Rabbi Nahamiil ben Hizkiyahu later played a crucial role in saving Nalchik's Jewish community from the Nazis. In the early decades of the Soviet Union, the government took steps to suppress religion. Thus, In the 1930s, the Soviet Union closed synagogues belonging to mountain Jews. Same procedures were implemented on other ethnicities and religions. Soviet authorities propagated the myth that Mountain Jews were not part of the world Jewish people at all, but rather members of Tat community that settled in the region. Soviet anti-Zionism rhetoric was intensified during Khrushchev's rule. Some of the synagogues were later reopened in the 40's. The closing of the synagogues in the 30's was part of communist ideology, which resisted religion of any kind.  At the beginning of the 1950s, there were synagogues in all major Mountain Jewish communities. By 1966, reportedly six synagogues remained; some were confiscated by the Soviet authorities. While Mountain Jews observed the rituals of circumcision, marriage and burial, as well as Jewish holidays, other precepts of Jewish faith were observed less carefully. The community's ethnic identity remained unshaken despite the Soviet efforts. Cases of intermarriage with Muslims in Azerbaijan or Dagestan were rare as both groups practice endogamy. After the fall of the Soviet Union, Mountain Jews experienced a significant religious revival, with increasing religious observance by members of the younger generation.
Question: What other traditions were closely followed as a result of this religious background
Answer: 

Background: Carter was born in Clifton, New Jersey, the fourth of seven children. He acquired a criminal record and was sentenced to a juvenile reformatory for assault, having stabbed a man when he was 11. Carter escaped from the reformatory in 1954 and joined the Army. A few months after completing infantry basic training at Fort Jackson, South Carolina, he was sent to West Germany.
Context: During the new trial, Alfred Bello repeated his 1967 testimony, identifying Carter and Artis as the two armed men he had seen outside the Lafayette Grill. Bradley refused to cooperate with prosecutors, and neither prosecution nor defense called him as a witness.  The defense responded with testimony from multiple witnesses who identified Carter at the locations he claimed to be at when the murders happened. Investigator Fred Hogan, whose efforts had led to the recantations of Bello and Bradley, appeared as a defense witness. Hogan was asked on cross examinations whether any bribes or inducements were offered to Bello to secure his recantation, which Hogan denied. His original handwritten notes on his conversations with Bello were entered into evidence. The defense also pointed out the inconsistencies in the testimony of Patricia Valentine, and read the 1967 testimony of William Marins, who had died in 1973, noting that his descriptions of the shooters were drastically different from Artis and Carter's actual appearances.  The court also heard testimony from a Carter associate that Passaic County prosecutors had tried to pressure her into testifying against Carter. Prosecutors denied the charge. After deliberating for almost nine hours, the jury again found Carter and Artis guilty of the murders. Judge Leopizzi re-imposed the same sentences on both men: a double life sentence for Carter, a single life sentence for Artis.  Artis was paroled in 1981. Carter's attorneys continued to appeal. In 1982, the Supreme Court of New Jersey affirmed his convictions (4-3). While the justices felt that the prosecutors should have disclosed Harrelson's oral opinion (about Bello's location at the time of the murders) to the defense, only a minority thought this was material. The majority thus concluded that the prosecution had not withheld information that the Brady disclosure law required that they provide to the defense.  According to bail bondswoman Carolyn Kelley, in 1975-1976 she helped raise funds to win a second trial for Carter, which resulted in his release on bail in March 1976. On a fund-raising trip the following month, Kelley said the boxer beat her severely over a disputed hotel bill. The Philadelphia Daily News reported the alleged beating in a front-page story several weeks later, and celebrity support for Carter quickly eroded, though Carter denied the accusation and there was insufficient evidence for legal prosecution. Mae Thelma Basket, whom Carter had married in 1963, divorced him after their second child was born, because she found out that he had been unfaithful to her.
Question: Is he still in prison today?
Answer:
In 1982, the Supreme Court of New Jersey affirmed his convictions (4-3).